Podcasts about taka

W sejmowej debacie wokół mechanizmu SAFE – jak ocenił Piotr Gursztyn – najbardziej uderza nie warstwa merytoryczna, tylko styl uprawiania polityki przez rządzących. Publicysta „Sieci” zwraca uwagę, że w wystąpieniach Donalda Tuska i Radosława Sikorskiego dominowała chęć mobilizacji własnego elektoratu, a nie realne przekonywanie niezdecydowanych. Taka strategia ma jednak swoją cenę: prowadzi do zmęczenia opinii publicznej i oswajania ludzi z kluczowymi zagrożeniami.„Wszystkie wypowiedzi Donalda Tuska (…) w 110% służyły mobilizowaniu własnego elektoratu”– mówił Gursztyn, opisując sejmowy dzień jako pokaz politycznej narracji, w której spór z opozycją staje się celem samym w sobie.

W tym podcaście odpowiadamy na pytania widzów wokół naszego filmu „Niemcy. Historia najnowsza. Od zjednoczenia do dziś”.00:00-01:22 - Wstęp01:23-04:39 - Dlaczego w Polsce tak rezonuje temat energii atomowej w Niemczech?04:40-15:42 - Źródła niemieckiego ruchu antyatomowego15:43-19:33 - Dlaczego podejście do energii atomowej jest inne w Polsce niż w Niemczech?19:34-27:37 - Czy ceny energii nie zmieniły podejścia Niemców do energetyki?27:38-35:51 - Cyfryzacja w Niemczech35:52-42:50 - Jak Niemcy oceniają Merkel?42:51-48:25 - Czy temat współpracy z dawnymi służbami jest istotny w Niemczech?48:26-53:50 - Czy celem Merkel i Putina było podporządkowanie sobie Europy Środkowej?53:51-01:02:05 - Niemieckie inwestycje w armie 01:02:05-01:06:40 - Sytuacja liberałów z FDP01:06:41-01:12:47 - Komu najbliżej do AfD?01:12:48-01:16:05 - Koniec raju?Wspomniane materiałyFilm historia najnowsza Niemiec: https://www.youtube.com/watch?v=she3Wih7aFAFilm o Scholzu: https://www.youtube.com/watch?v=SkWYPqYMq1U&t=24sFilm o Wschodnich Niemczech: https://youtu.be/Uy8BIU4bVsw?si=07jYhD2fMIY3t7HvLeksykon Niemiecki: https://www.osw.waw.pl/leksykon-niemiecki/Podcast o ocenie Merkel: https://www.youtube.com/watch?v=sUg2cJv5syQ

Stefán Pálsson og Kanslarinn fara yfir ítalska boltann frá því að Berlusconi keypti AC Milan og út tíunda áratuginn. Ný lið mæta á topinn eins og Sampdoria, Lazio og Parma.

Árliga trygdarráðstevnan í München er júst liðug - og boðskapurin var greiður: Evropa og USA skulu standa saman, men samstundis má Evropa taka nógv størri ábyrgd fyri egnari trygd. Samstundis var sagt beinleiðis, at gamla heimsskipanin, sum vit kenna hana, er burtur. So hvar standa vit nú í dag? Eru vit á veg inn í eina nýggja og meira ótrygga tíð, har ongin veruligur leiðari er? Og hvør tekur ábyrgdina, tá USA hugsar meira um egin áhugamál? Eru vit á einum søguligum vegamóti, har ein nýggj heimsskipan er við at taka skap? Og mitt í øllum hesum stendur Evropa: Hevur Evropa veruliga viljan og førleikan at taka nógv størri ábyrgd fyri egnari trygd - og hvat merkir tað fyri sambandið við USA? Gestir: Hans Andrias Sølvará, professari í søgu, og Tór Marni Weihe, ph.d.-lesandi á Fróðskaparsetrinum. Vertur: Sigurjón Einarsson.

Tomasz Grzywaczewski, korespondent Radia Wnet w Nowym Jorku, ocenił na antenie, że trudno przesądzać, czy Stany Zjednoczone zdecydowały już o uderzeniu na Iran. Jak podkreślił, ewentualna decyzja może zostać podjęta w ostatniej chwili.Przyznam szczerze, nie mam bladego pojęcia i wiele wskazuje na to, że również sam prezydent Donald Trump tego rzeczywiście jeszcze może nie wiedzieć. Taka decyzja może zapaść w ostatniej chwili– powiedział.Wzmożony przerzut sił USAGrzywaczewski relacjonował, że w ostatnim czasie widać wyraźne zwiększenie amerykańskiej aktywności wojskowej w regionie.Obserwujemy przerzucanie dodatkowych sił amerykańskich w rejon Iranu. Bardzo duże wzmożenie ruchu lotniczego, zarówno pomiędzy Stanami Zjednoczonymi i Europą, jak i z amerykańskich baz na Starym Kontynencie do baz na Bliskim Wschodzie– mówił.Wskazał na bazy w Arabii Saudyjskiej i Jordanii, a także informował o kierowaniu części sił na Azory. Dodał również, że w stronę cieśniny Ormuz zmierza lotniskowiec Gerald Ford.To najpotężniejszy okręt w amerykańskiej marynarce wojennej– zaznaczył.

Taka Ariga hits all the right notes for AI at scale: clarity of purpose, strong foundations, sustainable innovation, engaged ownership, and a confident workforce.    Taka and Kimberly discuss going beyond novel AI prototypes; the limits of automation; context building; data sovereignty and integrity; the unstructured data deluge; the unique sensitivities and needs of public agencies; valuing ownership and viable ways to scale; plagiarizing for good; foundations for AI success; wanting innovation without change; rethinking governance; enabling confident AI use; making space for reinvention; and being a skeptical AI advocate.Taka Ariga is a heretical technologist and the founder of Sol Imagination. He focuses on AI strategy design, implementation, and value capture. Taka served the US Office of Personnel Management (OPM) as CDO and CAIO and the US Government Accountability Office (GAO) as Chief Data Scientist and Director of the Innovation Lab. Related Resources:Sol Imagination (company)                  https://sol-imagination.ai/  A transcript of this episode is here.   

Shirin Ilimi hasken Rayuwa tare da Shamsiyya Haruna a wannan mako ya mayar da hankali kan yadda satar jarabawa ke ƙoƙarin zama ruwan dare a makarantun sassan Najeriya, matsalar da ke ci gaba da illa ga ingancin ilimi a dukkan makarantu na ƙasar. Akwai zarge-zargen da ke nuna cewa wasu daga cikin jami'an hukumomin da ke kula da shirya jarabawa a matakai daban-daban na taimakawa wannan mummunar ɗabi'a ta satar jarabawa ta hanyar fallasa amsoshin tambayoyin da ake shirin fitarwa ga ɗalibai. Ku latsa alamar sauti don sauraron cikakken shirin.

The global ship recycling market saw another shift in Week 7 of 2026 as key fundamentals moved in different directions across the sub-continent. The Baltic Dry Index declined by 0.6 percent, mainly due to weaker Capesize and Panamax performance, while Supramax rates improved. Oil prices held near USD 62.8 per barrel as markets continued to monitor U.S. and Iran tensions. In this week's episode, Ingrid and Henning discuss how the U.S. Dollar strengthened against most recycling nation currencies, with India being the exception as the Rupee improved to around INR 90.6. Steel plate prices reversed course in India, falling nearly USD 10 per ton, while Pakistan maintained the strongest fundamentals in the region with plate prices holding near USD 594 per ton. Bangladesh reached a political milestone as the BNP secured a more than two-thirds majority in the general elections. The result is expected to support long-delayed infrastructure projects and could improve domestic steel demand in the months ahead. The country also adopted the International Ready for Recycling Certificate framework, aligning with regional compliance requirements under the Hong Kong Convention. Steel plate prices in Bangladesh remained flat near USD 494 per ton, while the Taka weakened slightly. Pakistan continued to lead pricing tables, supported by firm steel levels, stable currency performance near PKR 279.6, and rising anchorage activity totaling nearly 30,000 LDT across multiple bulk carriers. India's anchorage activity also remained active with more than 47,000 LDT present, despite softer steel prices. Turkey remained quiet, with limited activity in Aliaga and the Lira weakening toward TRY 44. This episode covers demolition pricing direction, steel and currency movements, port activity in Alang, Chattogram, and Gadani, and the ongoing shortage of recycling candidates. The discussion is intended for shipowners, cash buyers, recyclers, brokers, and maritime professionals following developments in the global demolition market

– Powinniśmy skupić się na swoich interesach i nie podnosić do rangi centralnego wydarzenia tego, że któryś ambasador coś powiedział – ocenił Krzysztof Bosak, komentując w programie #RZECZoPOLITYCE decyzję ambasadora USA o zerwaniu kontaktów z marszałkiem Sejmu Włodzimierzem Czarzastym oraz wywiad „Rzeczpospolitej” z Thomasem Rosem.Kup subskrypcję „Rzeczpospolitej” pod adresem: https://czytaj.rp.pl

Was für eine Woche im deutschen Golfsport! In Folge 373 von Tee Time steht der historische DP-World-Tour-Sieg von Freddy Schott im Mittelpunkt – und zwar aus einer ganz besonderen Perspektive: Caddy Takashi „Taka“ Ohagen ist zu Gast und nimmt uns mit hinter die Kulissen dieses Triumphs. Taka erzählt ausführlich, wie er den Sieg hautnah erlebt hat, wie der Medienrummel danach explodiert ist und warum die Chemie zwischen Spieler und Caddy oft der entscheidende Erfolgsfaktor ist. Vom ersten gemeinsamen Turnier über das entscheidende Playoff bis hin zu den emotionalen Momenten auf dem Grün – diese Folge liefert echte Tour-Insights. Dazu geht es um Takas außergewöhnlichen Weg ins Profigolf: vom Golftrainer über den Corona-Zufallseinstieg als Caddy, Olympische Spiele mit Max Kieffer, Stationen auf der DP World Tour, LPGA Tour und ein Blick hinter die Kulissen des internationalen Caddy-Lebens. Natürlich fehlt auch der Blick auf das aktuelle Weltgolf nicht: Die Runde macht Station bei den Phoenix Open, Patrick Reeds Rolle auf der DP World Tour, LIV Golf, Zuschauerkultur auf den Touren und der Frage, warum manche Spieler Druck lieben – und andere daran zerbrechen. Eine Folge voller Insiderwissen, ehrlicher Geschichten, Humor und echter Emotionen – Tee Time, wie man es liebt.

Jacečková Danka Paul Glynn: Pieseň pre Nagasaki (životný príbeh vedca a konvertitu na katolicizmus Takašiho Nagaia, ktorý prežil výbuch atómovej bomby)

Þátturinn er í boði Maarud, Krónunnar, Fjarþjálfun.is, Nóa Síríus, Laugar Spa, Blush.is, Nuun og Subway.

This episode we are talking about the Four Great Temples--Asukadera, Daikandaiji (aka Kudara Odera), Kawaradera, and Yakushiji.  Much of the information, outside of the Nihon Shoki itself, comes from Donald F. McCallum's book:  "The Four Great Temples: Buddhist Archaeology, Architecture, and Icons of Seventh-Century Japan". For sources, photos, and more information, check out our blogpost at: https://sengokudaimyo.com/podcast/episode-142 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 142: The Four Great Temples   Rising up into the sky, the bronze spire atop the pagoda seemed to touch the heavens.  The beams, doors, and railings were all painted bright red, with white walls, and green painted bars on the windows.  At each level, the eaves swept out, covered in dark ceramic tiles, with shining bronze plaques covering the ends of the roof beams.  At each corner, a bronze bell hung, chiming in the breeze.  This pattern continued upwards, tier after tier. Around the base of the pagoda, throngs of government officials dressed in their formal robes of office moved past, flowing through the temple's central gates.  As they passed, they looked up at the impressive tower, the largest of its kind in all of Yamato.  From somewhere, a deep bell chimed, and the crowds made their way towards the lecture hall.  There, the monks were prepared, with sutras and voices at the ready.  Facing a sacred image, they would read through their sutras in unison.  Their voices would carry through the great empty space and reverberate through the crowds—those that could get close enough to hear, anyway.  The chanting created a musical cacophony.     In that sea of human voices, one could almost sense something more—something spiritual.  A power, that one could almost believe could hold at bay just about any disaster that could befall a person—or even the state itself.   Alright, so this episode we are still in the reign of Ohoama, aka Temmu Tennou.  I know we've already seen how that ends, but there is still a lot to cover. But before I go too far, I'd like to first give  a shout out to Lisa for helping to support the show on Ko-Fi.  I can't tell you how much we appreciate it.  If you would like to support us as well, we'll have more information at the end of this, and every episode. We've talked about how the reign of Ohoama was a time where the court reinforced, but also subtly adjusted, the laws of the Ritsuryo state.  They seem to have equally courted the Kami, Buddhism, and even continental ideas of yin and yang.  Today we are going to dive into Buddhism and the State.  More specifically, I want to talk about something called the Yondaiji, the Four Great Temples, and look at how these government temples, also known as "kanji" or "Tsukasa no dera" came to be, what we know about them from archaeological research, and the role they played in the State.  This is going to probably recap things from earlier episodes.  I am also drawing a lot from a book by Donald F. McCallum called, appropriately, "The Four Great Temples", which goes into a lot more detail than I'll be able to get into, here, but I recommend it for those who are really interested in this subject. Up to this point, we've talked a little about the relationship that the court had with Buddhism.  By the late 7th century, Buddhism had spread throughout the archipelago, and there were many temples likely created by local elites.  Sensoji, in Asakusa, Tokyo, claims a founding of 628, though it may have actually been founded sometime just after 645.  There are other temples around Japan, far from the Home Provinces, which likewise had similar claims to being founded in the early to late 7th century, and I question how much a role the government had in each of them. .  In 673, there were two temple-related mentions of note in the Chronicles.  In one of Ohoama's earliest edicts he orders the copying of the Issaiko, the Buddhist canon, at Kawaradera.   That same year, 673, Prince Mino and Ki no Omi no Katamaro—whom we discussed last episode—were sent to build Takechi temple, later known as Daikandaiji.  I mention Daikandaiji specifically because while it was originally built as the Temple of Takechi, at some point took on that other  name—"Daikandaiji", aka Ohotsukasa no Ohodera—which Aston translates as the "Great Temple of the Great Palace", as it appears to have specifically been designated as the great temple of the government. In other words, it is one of a few National Temples.  And this became particularly important in the year 680, which is the year we are told the government stopped administering—and, more importantly, stopped funding—all but a handful of so-called "national temples".  At this point, as I've mentioned, Buddhism was widespread enough that there were enough adherents that could maintain their own local temples. Of course, local elites likely found some cachet in funding temples, and communities of believers in various areas would likewise have been asked to provide funds as well. So the court accordingly declared that going forward, the government would only administer 2 or 3 national temples.  For all other temples, if tthey had been granted the proceeds of sustenance-fiefs, those would be limited, from the first year to the last, of 30 years in total.  As I read it, that indicates that if they had received the fiefs 15 years ago, they would be allowed to hold onto them for another 15 years, after which point they would need to find alternative sources of funding.  The early national temples appear to be Daikandaiji and Kawaradera.  Finally, there is Yakushiji, which Ohoama began construction on in 680 for his queen, Uno no Sarara, when she was ill—and just hold on to that for now.  Interestingly, Asukadera, or Houkouji, in many ways the original national temple, was not designated as such in the new reorganization, but it would continue to be administered by the government as a temple in a special arrangement. That's why the original count in the Nihon Shoki mentions "2 or 3" national temples instead of four.  These four temples are mentioned in the Shoku Nihongi, the Chronicles following the Nihon Shoki, as the Four Great Temples, or Yondaiji.  Although that work wasn't compiled and published until the end of the 8th century, the term Yondaiji appears in an entry for 702, about five years after the last entry in the Nihon Shoki, and over a decade before its publication So at this point we're going to look at each of these "great" temples individually, plus a couple of other important ones, and what they tell us about the history of Buddhism, Buddhist temples, and the Yamato state at this point in Ohoama's reign. The first of these four temples, chronologically, is Asukadera.  This is the temple originally built by the Soga, and the first major Buddhist temple built.  Its layout shows three separate golden image halls, or kondou.  And here we should probably recap something about the general layout of a Buddhist temple, so we can understand what we are talking about. The most important buildings in a Buddhist temple at this time were the kondou, the golden image halls; the pagoda, or stupa; and the koudou, or lecture hall.  The golden image halls held golden Buddhist images—Buddhas, Boddhisatvas, Arthats, and more.  These rooms are often somewhat dark, and would have been lit mainly by candles, as well as the sun coming through—though even then the sun often is obscured by overhanging rooves and latticework.  Sometimes the doors would have small openings so that the sun's rays strike in a particular way at different times.  All of this presents an image of bright gleaming gold in the darkness—a metaphor for the teachings of the Buddha, but also an intentionally awe inspiring display for those who came to view them and pray. The kondo were usually the first structures to be built for a temple, so if your temple had nothing else, it probably had an image hall. The next structure that one would probably build would be the stupa, or pagoda.  A pagoda was a tower, in which were sometimes kept images, but more importantly, it would often hold some kind of relic.  The idea of the stupa originated as a place to house relics—often bone fragments and teeth attributed to the Buddha, even if those were actually precious stones.  Stupas were originally (and still, in many places) large mounds, but as Buddhism made its way over the Silk Road, these were replaced with multi-tiered towers. Pagodas are often 3 or 5 storeys, though the number of stories can go up to 7 or 9 or as low as 1.    Once again, in a world where most buildings, other than perhaps a specially made lookout tower, were only one or maybe two stories in height, a three to five story pagoda must have been something to behold, especially covered with tiled eaves, adorned with bronze bells, and brightly painted in the continental fashion. In Europe I would point to similar uses of gold and ostentatious ornamentation on the cathedrals of the day, and even in churches more generally, if on a smaller scale.  This is meant to impress and thus lend authority to the institution.  And of course, because that institution was so closely aligned to the State, it gave the State authority as well.  We mentioned, previously, how the monumental structures of the kofun had given way to the Buddhist temples as a form of ritual display. The last of the three buildings I would mention is the lecture hall, or Koudou.  This would also likely have Buddhist images, but it was more of a functional hall for conducting rituals, including recitation of sutras and presenting Buddhist teachings.  The koudou was often at the back or north end of the temple complex.  In early Buddhist temple layouts, it was common to have everything in a straight line, more or less, and to remain symmetrical.  So there would be a main gate through which one would enter.  In front of you there you probably saw the pagoda.  Beyond the pagoda was a path, and then the kondou, or image hall, typically with a lantern in front, and behind that was the koudou, or lecture hall.  This was all typically oriented on a north-south axis, such that one would enter through the southern gate and walk north towards the lecture hall.  The north-south orientation is likely another feature from the continent, where the most important buildings were often south-facing, and thus in the north of the compound.  This was the same with the palace layout, and likely for similar reasons—not just cultural, but also practical.  After all, the sun, in the northern hemisphere, remains slightly to the south, and so this would have provided the most light through the day.   This layout was not strictly adhered to, however. For instance, if we look at Asukadera, you would enter through the southernmost gate and you were then met with another gate for an inner compound.  This middle gate would lead you to a large courtyard, about 320 meters on a side, with a covered walkway, or gallery, along the entire circumference of the compound.  Entering through the middle gate one would have first noticed the large pagoda and not one but three golden image halls.  A path led to the pagoda, and then beyond from the pagoda to the central kondou.  There is even a stone where a large bronze lantern was likely situated between the pagoda and the kondou.  Based on archaeological evidence, it appears that there was originally just one image hall, directly north of the pagoda, but at a later date, they added two more kondou to the east and west of the pagoda.  This has been compared to a temple layout found in Goguryeo, but given that these were likely later additions, and we know that Baekje artisans were involved, I suspect that is just later coincidence. Connecting the layout of the temples to continental examples has been a keen area of study for many scholars.  The general theory is that temple layouts can help point to whether there was more of a Baekje, Silla, or Goguryeo influence during the construction of the temple, and what that might have meant for Yamato's international relations as well as various political factions in the court who may have leaned more towards one group or another. The last building at Asukadera, the koudou, or lecture hall, was directly north of the kondou, but you couldn't get there directly.  The entire pagoda and image hall compound was separate from the lecture hall, which stood north and apart, though still on the temple grounds, which would have been surrounded by an outer wall.   At this point, since we're talking about the layout of Asukadera and where it came from, I'm going to digress from the next of the four great temples and talk about two other early temples that are important for understanding Buddhist temple building at this time. So bear with me for this slight detour. The first of these is Shitennoji, the Temple of the Four Heavenly Kings, in modern Osaka.  This temple is said to have been built in 593, and is attributed to Shotoku Taishi.  Presumably he made a vow to do so during the war between the Soga and the Mononobe, which we discussed back in episode 91.  As you may recall from that and earlier episodes, the Mononobe were considered to be against the idea of Buddhism, while the Soga were promoting it.  Shitennouji was important, but doesn't show up in the Chronicles as much as other temples, and was all the way over in Naniwa.  As such, I suspect that it was not considered a good candidate for "national" temple status at the time.  Still, if we look at the original layout, Shitennoji is quite similar to what we see in Asukadera.  Everything is on a north-south axis.  You go through a middle gate to the inner compound.  There you find a pagoda, and past that, a lantern and then the kondou.  Unlike Asukadera, the koudou, or lecture hall, is incorporated into the back wall, such that the gallery continues from the middle gate around to either side, and then meets at the sides of the lecture hall.  There are also east and west gates, as well as other buildings, but the main layout is pretty comparable. The second is another temple, which also lays claim to being founded by Prince Shotoku Taishi, and which was not included in the four great temples.  This may have had to do with the fact that it wasn't in the Asuka valley, but also may have had to do with just the timing.  That temple is the famous one known as Horyuji.  Horyuji was founded on the site of the Ikaruga palace, said to have been the home of none other than Prince Umayado, aka Shotoku Taishi.  As such, one imagines it was quite the prominent temple in its day.  However, it was at a distance from the capital, and it also had the misfortune to have burned down in about 670, just before Ohoama ascended the throne, and it wasn't fully rebuilt until about 711, leaving a forty year gap where the temple was not necessarily at the forefront of Buddhism. Still, like Shitennoji, it is interesting to look at the original layout for Horyuji and compare it to Asukadera.  First off, you have the same north-south orientation, and you have the same separate, internal compound for the image hall and the pagoda.  Unlike in Asukadera, however, the kondou and the pagoda, which both faced south, were on an east-west axis, flanking the central pathway.  Entering through the middle gate one would have seen a five storey pagoda on the left and the kondo on the right.  The Koudou was outside the inner compound in the rear, along that central north-south axis.  There is also evidence of two other buildings.  One likely held a large bell—and possibly a drum—and the other was likely a sutra repository, where they could keep holy texts and various ritual implements. I will also note that, even though Horyuji burned down in 670 and was accordingly not that prominent during Ohoama's reign, it is absolutely worth visiting because substantial portions of those rebuilt buildings are still standing today. Indeed, both the Horyuji pagoda and kondou are among the oldest wooden buildings in the world. The central pillar of the pagoda was felled in 594 according to dendrochronological dating. The kondou was damaged by fire during a restoration in 1949, but about 15-20% of the original building from 670 still remains.  Going back to the Great Temples, the next of these to be built was Kudara Ohodera.  Kudara here means "Baekje", but this appears to refer more to the temple's location near the Kudara river, rather than to the kingdom of Baekje.  Kudara Ohodera is remarkable in a couple of different ways.  First off, there is the fact that it is the first temple with a firm royal lineage—that is to say a temple that claims to have been founded by the sovereign.  Asukadera was founded by Soga no Umako, the Prime Minister, and though Prince Umayado is said to have been the Crown Prince, nonetheless, he never reigned as sovereign, though he was considered the founder of both Shitenouji and Houryuuji.  Kudara Ohodera, however, is said to have been founded at the behest of Tamura, aka Jomei Tennou, who reigned from 629-641.  The temple appears to get its start in a record dated to 639, and by 645 it appears to be fully operational. There is another tale of its founding—in the Daianji Engi, the history of Daianji, a successor temple to Kudara Ohodera, there is mention of a Kumagori Dojo, and many modern histories claim that this was the actual first temple, but there isn't much evidence.  Donald McCallum, in his treatment of Kudara Ohodera's history in his book, "The Four Great Temples", suggests that the Kumagori Dojo story is likely a later legendary founding that got recorded, as there is scant evidence for it, and no mention of it in other records.  On the actual founding of Kudara Ohodera, however, there does appear to be general agreement with the Nihon Shoki, despite some minor differences in the dates. The call to build Kudara Ohodera comes alongside Tamura's also building Kudara Palace.  Kudara Ohodera was also built on a grand scale, and it is said to have had a nine-storey pagoda—almost double the size of a five-storey pagoda, which already towered over other buildings of the time. Despite all of this, for a long time it was unclear where Kudara Ohodera was actually situated.  There were several sites proposed, but most recently archaeological research on Kibi Pond seems to have placed the temple there.  At excavations on the southern side of the pond were found remnants of the foundations of two buildings, arranged in an east-west format.  The western foundation would appear to be for a pagoda—but one much larger than any of the five storey pagodas we've seen elsewhere.  And to the east was the foundation for what appears to be the kondo.  This golden image hall, however, is likewise much larger than any other hall of this time.  This arrangement would fit very well with a Houryuuji-like temple layout.  There were also various other traces that were consistent with the early mid-7th century, which would coincide with the 639-645 dates for Kudara Ohodera's construction.  Subsequent excavations appear to have found quarters for the priests, as well as at least part of a gallery wall and one gate, situated due south of the kondo.  There may have been another gate south of the pagoda.  The koudou, the lecture hall, may have been in the area that was later excavated to create the pond, and therefore we may never have any hard evidence of its location, despite numerous attempts to dig trenches to find more of the temple buildings.  This probably also means that, similar to Shitennouji, the lecture hall  was incorporated into the enclosing gallery wall rather than being outside, because if it was outside, then it likely would have been farther north and we would probably have seen some trace.  As it is, the lack of any trace suggests that it was inside or part of the enclosure with the pagoda and kondou. The large size of this archeological site concurs with what we know about Kudara Ohodera, both in its description and in the fact that it is referred to as "Ohodera", or "Great Temple"—no other temple has really been given that name directly, though there are a few references to "Ohodera"  that are ambiguous and might refer either to this temple or Asukadera..  Still, if this temple, sometimes also called Kibi Pond Temple due to its location, is *not* Kudara Ohodera then that just brings up more questions.  How could there have been such a monumental Buddhist temple this close to Asuka and within the bounds of the later Fujiwara-kyo and yet nobody thinks to mention it?  It doesn't appear to have been started and abandoned, as there were quite a few structures built.  So if this isn't Kudara Temple then someone has some 'splaining to do. Indeed, McCallum notes that while there are some objections, the preponderance of evidence seems to lean greatly in favor of the Kibi Pond site for Kudara Ohodera.  We still have yet to find the Kudara palace, however, so who knows.  There are also questions about the construction as various architectural features are missing in ways that are not consistent with other sites. Some oddities, such as a seeming lack of rooftiles given the apparent size of the building, actually may be a point in favor of this being Kudara Ohodera, since we know that the temple was moved in 673 when Ohoama requested that they build the Takechi Ohodera, which appears to have been Kudara's successor temple.  If they had reused the material from Kudara Ohodera to build, at least in part, Takechi Ohodera, that could explain why rooftiles and other such things are not present in the numbers expected at the Kibi Pond site. Takechi Ohodera is another bit of a mystery.  I can't help but note that Takechi is the name given Ohoama's son who was with him on the front lines of the Jinshin no Ran.  We also see a "Takechi no Agata-nushi", who is noted as the governor of the district of Takechi.  In all cases here it is spelled "Taka-ichi", or "high market", and it is not an uncommon name—we even find a Miwa no Kimi no Takechimaro.  In the record of the Jinshin no Ran it is noted that the governor of Takechi was possessed by the kami of Takechi and of Musa.  These were named as Kotoshironushi and Ikuikazuchi.  They claimed that they had been the kami that escorted Ohoama to Fuwa and saw him safely there.  As such, donations were made to their shrines.  Musa is an area in modern Takaichi district, which includes the area of Asuka, and is part of Kashihara city.  The Takaichi Agata Jinja—or the Takechi District Shrine—sits in the Shijo area of Kashihara city, north of Mt. Unebi. There are several proposed locations for Takechi Ohodera, but despite excavations, no clear temple features have been found.  As such, there isn't anything to clearly point to one or the other. What we do know is that Takechi Ohodera underwent another transformation.  According to the Daianji Engi, the Takechi Ohodera was renamed to Daikandaiji in 677.  There is no specific mention of this in the Nihon Shoki, other than a note that Takechi Ohodera was also known as Daikandaiji and a reference, in 679, of "fixing the names".  Personally, I can't help but wonder if this is a case of a nickname becoming the name-in-fact.  As I mentioned earlier in the episode, Daikandaijij, which can also be read as "Oho-tsukasa no Oho-tera" can be translated into something like Great Government Official Great Temple or Great Temple of the Royal Court.  We do know the location of this temple in later years, but this is probably not exactly where Takechi Ohodera was originally built. For one thing, it is suspicious that the temple lines up exactly with the later grid for Fujiwara-kyo, the later capital city that was built north of Asuka.  We also are told by the Daianji Engi that a nine storey pagoda and kondou were built between 697 and 707 CE.  There are also notes about activities at the temple mentioned in the Shoku Nihongi for the same period.  And yet there were also activities being held during that time which would not seem feasible if they were renovating in place.  So likely the new construction was at a new site—possibly near the old site.  And at this later site, the rooftiles were from a later period, closer to the period of the later construction and not really matching with earlier construction dates. So what did this temple of many names – Kudara Ohodera, then Takechi Ohodera, then Daikandaiji – actually look like?  We probably have a layout for the original temple and the later temple.  If Kibi Pond Temple is the original Kudara Ohodera, the original temple had the kondou and the pagoda on the same east-west axis, and likely had the koudou north of that – very Horyuji-like.  But based on the layout at the later temple site, we have something quite different.  From the central gate, there is a path straight towards the Kondou, with the Koudou directly north of that, and the nine-storey pagoda in an odd, off-set position, southeast of the kondou.  This disrupts the symmetry even more than the Kudara Ohodera layout.  There is some speculation that this asymmetry was temporary and that they planned to fill the other space but just never got around to it, but there is no indication that they had prepared for anything, either.  Also odd is the fact that the koudou, the lecture hall, was the same size as the image hall, the kondou, and that was roughly the same size as the enormous hall at Toudaiji, which is really saying something.  This really was a tremendous building, fitting for the main temple of the royal government. The third of the four great temples is Kawaradera, and this one is challenging to plot out chronologically as there isn't a lot of documentation.  There is no exact date for the building of Kawaradera.  There is a mention of it in 653, but the same entry in the Nihon Shoki also states that there are sources that claim it should be Yamadadera, instead.  Based on other evidence, this actually seems more likely.  Yamadadera is thought to have been the work of Soga no Kurayamada no Ishikawa no Maro, and it is where he eventually fled when accused of treason.  It was founded in 641, according to the Joguki, the record of Prince Shotoku, but construction didn't actually start until2 years later, and monks only began to occupy it in 648.  The following year, however, construction halted as that is when Ishikawa no Maro fled there and committed suicide.  Construction was resumed in 663, but still took time.  Still, even in the middle of this very long DIY project, it makes sense that there might be some activities in 653, even if construction was paused.   Later the temple would be completed, and seems to have had powerful backing.  Uno no Sarara, Ohoama's queen, was a granddaughter of Ishikawa no Maro, and so likely had a connection to the temple, but it never attained the status of a national temple the way the others had.  As far as its layout—it was similar to Shitennouji, with the pagoda, kondo, and koudou all in a line on the north-south axis. Kawaradera was another matter.  Though we aren't sure when it was built, exactly.  If we discount the 653 date as applying to Yamadadera instead, then the first date we really see anything at Kawara is Kawara Palace, built for Takara Hime—aka Saimei Tennou—who took up residence there when the Itabuki Palace burned.  Later it would be used for her mogari—her temporary interment.  The next mention of a temple at Kawara isn't until this reign, in 673, when Ohoama had the Buddhist canon, the Issaiko, copied, as I noted at the top of the episode.  So it must have been established and built some time before 673. Although we don't know when it was founded, we very clearly know where it was, as the foundations stones are still present, and quite clear—and unlike other Asuka era temples, it would stay in Asuka, rather than being removed up to the new capital at Heijo-kyo. Given everything else and its apparent importance, the lack of information on when Kawaradera was established is quite odd.  McCallum suggests that this could have been deliberate as a way to help delegitimize the temple in the 8th century, but also admits that it may have just been due to the general problems with early record keeping back in the day and there may not have been a good record of why and when the temple was founded.  The rooftiles are similar to those used during the time that the court was at Ohotsu.  I would also note that there is a connection between the foundation stones and a quarry up near Ohotsu at what is, today, Ishiyamadera.  That still doesn't tell us when Kawaradera was founded, as that could have been any time, and doesn't necessarily mean that it was during the time the court was in Ohotsu. Regardless of what textual evidence does or does not exist, the archaeological evidence is pretty staggering.  Even today you can go and see some of the exposed foundation stones.  This was a massive temple.  There was a south gate and then a middle gate just north of that.  The main enclosure was divided into two courtyards.  In the first, just beyond the middle gate, at the north end was the middle kondo, while in the courtyard itself, facing each other on an east-west axis, was a western kondou and the temple pagoda.  Past the middle kondou was a larger courtyard, with the koudou, or lecture hall, in the north, with a bell tower or sutra hall in the south west and southeast corners.  The walls of the enclosure were made up of a covered gallery, and around the outside of the northern courtyard, containing the koudou, were smaller chambers believed to be the monks quarters, something we don't necessarily see at all of the other sites. Despite being an important temple, and one of the Four Great Temples during the Asuka periods, when the capital eventually moved to Heijo-kyo, in modern Nara, Kawaradera had the distinction of being the only one of the four that was not moved as well. All three of the other Great Temples had new compounds built in Heijo-kyo, and the temples were thus "transferred" to the new capital.  Presumably that means that most of the monks and administration moved there, and those new temples took up the roles, duties, and responsibilities of the old temples.  The temple complexes in Asuka were not necessarily destroyed or deconstructed, but instead were apparently left to their own devices, becoming reduced in status.  Many of them fell into disrepair, and when disasters, such as fire, struck they were not rebuilt to the same extent as before, if at all.   Kawaradera, however, appears to have not been transferred.  It would eventually be replaced as one of the Four Great Temples by the temple of Koufukuji, which was specifically a temple for the Fujiwara family, who were having a bit of a moment in the Nara period.  Some have speculated that Kawaradera was specifically left behind in Asuka for that reason—so that the Fujiwara family temple could sneak into the ranks of national temples.  Or it may have been that Kawaradera had a particular connection to Takara Hime and the site of her interment.  If it was a memorial temple to her, then perhaps it didn't seem appropriate to remove it from its physical location.  McCallum also suggests that it was so powerful in its position in Asuka that it preferred to stay and keep its stipend-fiefs, perhaps believing that even the move to Heijo-kyo would be just another short fad, as had been Ohotsu and Fujiwara-kyo.  Of course, if so, they were sorely mistaken. And so Kawaradera would eventually fade from the picture, but during the time of Ohoama's reign, and into that of his immediate successors, it seems that it certainly held some sway. The fourth of the Four Great Temples was the temple of Yakushiji—the temple of the Medicine Buddha.  This is the latest temple of the bunch.  Its construction was ordered in the year 680 in response to Ohoama's queen, Uno no Sarara, falling ill.  And so he vowed to build a temple for her—specifically a temple to Yakushi Nyorai, the Medicine Buddha, whom we discussed last episode.  That said, there is considerable time between the order to construct a temple and getting enough of it built to actually be functional.  I haven't really touched on this, except when I briefly discussed Yamadadera and how long that took to build, but all of these temples were massive works, much more complicated than the traditional palace buildings.  For the most part, palace architecture could be built relatively quickly with the tools and labor available.  This was a good thing, seeing as how, for many years, the sovereign had moved again and again, either because of the previous sovereign's death in the palace or just because they chose a new location for a palace.  As such, one couldn't spend years building a new palace.  So palace buildings were simply made with wooden posts, sunk into the ground, with thatched roofs.  In a few examples we see attempts to use wooden boards or tiles, but they weren't complicated. A temple, on the other hand, was something different.  Temples were largely wood, but they were massive in size and their roofs were covered in heavy ceramic tiles.  All of that weight had to be properly distributed on a strong base—simple posts were not likely to work.  Instead they were built on raised stone foundations.  That's great for us looking at them, today, but at the time it would have been an inordinate amount of labor.  Hence why a temple like Yamadadera took so long to build. So Yakushiji may have been founded in 680, but was likely not finished until much later, which is why we don't really see it in the records for Ohoama's reign and why the order for national temples probably only states that there were just two or three.  However, it would become one of the four great temples, and is also notable because, in its transfer to Heijokyo, it largely retained its shape and layout, meaning that you can go to it, today, and still get some sense of what it may have been like back in the Asuka period.  Granted, there are certainly differences, but there are enough similarities that it is likely worth a visit.  Many of the other temples were significantly modified when they were rebuilt in the new capital in Nara.  The layout for Yakushiji is a basic rectangular layout.  North of the central gate there is not one, but two pagodas, on an east-west axis from each other, flanking the path to the kondo, roughly in the center.  Finally the koudou at the north end, built into the roofed gallery.  The modern Yakushiji, a UNESCO world heritage site, maintains one of the pagodas from 730.  Other buildings have been lost and rebuilt over the years.  Today, the covered gallery only goes around half of the compound.  This temple would be important, but mostly in the period following the current reign. This period of the four Great Temples perhaps gives us some insight into the relationship between Buddhism and the State.  Early on, Buddhism was the province largely of the Soga family, and Soga no Umako was apparently the most powerful figure of his day.  He founded Asukadera, and early temples weree founded by Soga or their associates, including Prince Umayado.  McCallum points out that the National Temples, however, were, with one exception, founded by sovereigns.  Kudara Ohodera was the first, Kawaradera was likely founded for Takara Hime, and Yakushiji was founded for Queen Uno.  The only one of the four that wasn't expressly founded on a sovereign's order was that of Asukadera, the temple by Soga no Umako.  This may explain why it was both included and excluded as a national temple in the Chronicles.  After all, there is no doubting its importance, but the narrative of a single, strong, royal house is somewhat impeded by the idea that one of those temples was founded by what was, for all of his power and authority, a private individual.  Ultimately they didn't include it in the edict and yet still acknowledged it as one of the Great Temples. McCallum also points out that these four may not have been fixed quite so early on.  For example, on the matter of Houryuuji—there is a bronze plaque that mentions an "Ikaruga no Ohodera", suggesting that the Ikaruga Temple—that is to say Houryuuji, founded on the estates of Prince Umayado—was at one time granted that title.  Of course, there are questions as to the exact date of the inscription, and whether or not they meant "Ohodera" in the later sense of a national temple or simply in the sense that it was large; and the term may have meant something else, earlier on. The roster of official temples, the Tsukasa no Tera or Kanji, would grow over time, but that is something for a later period.  It is worth noting, though, that the Chronicles at this point seem to distinguish between three types or levels of temples at this time, based on other edicts that we see.  There is also the matter of temple names. The first edict is from the 5th day of the 4th lunar month of 679, six years into Ohoama's reign.  The declaration states that the court would consider the history of any temple with sustenance fiefs and add or remove them as appropriate.  This suggests that there were temples with sustenance fiefs—that is, that had stipends based on lands whose official output went to their upkeep—and temples without such fiefs.  The latter were likely more local temples, likely funded by local elites, possibly out of actual devotion, or an attempt to gain the power that Buddhism presumably brought, or possibly just in emulation of the central court, much as the peripheral elites had also constructed the keyhole shaped kofun.  Along with the adjustments of stipends, we are also told that the administration quote-unquote "fixed" the names of the temples. This again goes to the government's control of the temples and Buddhism.  McCallum suggests that what is meant here is that they moved away from locative names to Buddhist names for the temple; up to this point, temple names appear to be about the location of the temple.  So we have Asuka dera, or Asuka Temple, built in Asuka.  Kudara Ohodera is Kudara Great Temple because it was by the Kudara river and the Kudara palace.  When it was moved to Takechi, they changed the name to Takechi temple.  Kawaradera was at Kawara, while the temple we know as Houryuuji was known at the time as Ikaruga Temple—or possibly Ikaruga Great Temple.  But later these temples would be known by their Buddhist names, so Asukadera is Houkouji.  Kudara Ohodera becomes Daikandaiji—and in fact, it is after this point that we see Daikandaiji in the narrative.  Ikaruga dera—though not one of the yondaiji, or four Great Temples—becomes Horyuuji.  I'm not quite so sure about Kawaradera, but Yakushiji, which is founded after this decree, comes to us with a Buddhist name rather than just the name of a location. This change in name likely simplified, somewhat, the concept of moving, or transferring the temples.  Rather than establishing a brand new temple with new administration and everything, they could build a new temple, but grant it the name and rights of the old temple.  The old temple grounds could still be used and occupied—it was still *a* temple, but it was no longer *the* temple, at least for official purposes.  It would be strange, however, to move the Asuka Temple up to the area of modern Nara city and still call it the Asuka Temple. The year after reassessing the stipends and fixing the names of the temples we get the edict about the 2 or 3 national temples.  And we've mostly discussed that, but here I would just point out that it does add a third distinction to the types of temples.  So we have temples with no stipends, temples with stipends—but they would only last for 30 years total after which they were expected to find new sources of funding—and the national temples, which would presumably receive funding through the government in perpetuity—or until the court changed its mind. So why do we care about any of this?  Obviously Buddhism has had a huge impact on Japanese culture.  However, this isn't just about the religion as an idea, but about the institutions.  These temples—especially these great temples—contained a fair amount of wealth.   It wasn't just the golden images, or the elaborate amount of work and materials that went into the creation of the buildings.  There was also the sustenance-fiefs that were paying for the upkeep.  These temples were also being managed by formal government administrators.  They also performed rituals that the court relied on.  Association with these temples was no doubt important.  Later we see princes and other members of high status families taking high ranking positions, and the temples ended up cultivating their own power.  Over time, the power of various Buddhist institutions would grow,  often challenging or even rivaling the power of the court itself. There are a few other items from this reign that we see related to these temples and Buddhism, more generally.  In 677 we see a Buddhist festival at Asukadera, where the entire canon was apparently reda out.  The sovereign himself showed up and did obeisance to the Three Precious Things—an interesting bit of religious piety and humility.   At the same time, he had all of the Princes and Ministers find one person each to renounce the world and become a monk or nun—both men and women were chosen, without apparent distinction.  We are also assured that they all did so of their own volition, and weren't forced.  In 679, we see a regulation on the clothing of priests and nuns, as well as the men and horses who  accompanied them when they traveled.  If priests are going around with a full on noble retinue, well, that probably says something about the status of priests—at least the abbots and heads of these institutions. 680 – A fire breaks out at the nunnery at Tachibana temple.  Tachibanadera is situated south of Kawaradera, and similar to that temple, it seems to have previously been the site of a royal palace and also isn't recorded as being founded in the Nihon Shoki—it appears fully formed in this record.  Tachibanadera's own records seem to suggest that it was founded in 606, and claims a founding by Shotoku Taishi.  It is also said to be the site of the palace where Shotoku Taishi was born to his mother, Princess Anahobe no Hashibito, consort of Tachibana no Toyohi, aka Yomei Tennou.  Shotoku Taishi is also the subject of the primary image of Tachibana temple, today.  Although Tachibanadera wasn't one of the Four Great Temples, it was likely connected to one—Kawaradera.  Not only was it built on the same north-south axis as Kawaradera, but some of the tiles are similar to Kawaradera's founding tiles.  The layout was similar to Yamada-dera or Shitennouji, with the pagoda, kondou, and kooudou, all in a single north-south orientation.  It is possible that Kawaradera was a monastery for male monks while Tachibanadera may have been the complementary nunnery for female initiates.  680 had a lot going on.  In the 10th lunar month, the sovereign handed out alms to monks and nuns—silk and cloth.  A month later, Ohoama vowed Yakushiji in hopes that it would help his wife, Queen Uno, who was unwell.  He also granted a general amnesty, likely to just add further merit.  Apparently it was successful, as she would go on to live for quite some time after that, even helping to take the reins of government when Ohoama himself fell ill. In 682, Princess Hidaka fell ill.  190 people, both men and women, were pardoned for capital or lesser crimes, in an attempt to make merit, and the following day we are told that over 140 people renounced the world at Daikandaiji—likely on the Princess's behalf. The year after that, 683, we see the sovereign making appointments to the official buddhist offices of Soujou, Soudzu, and Risshi—Doctors of the Law.  This was probably a somewhat regular occurrence, though this is the first time we see the Risshi, it seems.  The mention here is apparently due to the admonition given that "Those who control the monks and nuns should act according to the law."  Definitely seems to be something there—perhaps a reason as to why the Soujou and Soudzu were being appointed.  But the Nihon Shoki doesn't give us a lot more to go on other than speculation. Later that same year, in the 7th lunar month, we see priests and nuns gathered at the palace for the first ever ango, or retreat.  An ango is where priests and nuns of different temples are brought together.  The term refers to a practice said to come from the time of Shakyamuni, before there were temples.  Shakyamuni's acolytes, who spent much of the year wandering, would return to one place during the rainy season. At that time they would listen and discuss Shakyamuni's teachings.  In some sects, this practice of coming together would be particularly important, and it was a mark of honor for how many retreats a monk might have attended over the years. In 685, the court promoted Buddhism with an edict requiring every household to maintain a Buddhist altar, with a statue of the Buddha and a copy of a sutra inside.  It is unclear to me if this was just for merit-making or what, but it must have been somewhat lucrative for the various temples, who would have likely been the source for said sutras, and, at least peripherally, the statues as well.  Later that year, in the 4th lunar month, there was another ango at the palace.  The month after that, Ohoama went to Asukadera and presented precious objects and worshipped.  In the 8th lunar month Ohoama went to Joudouji – Aston claims this is Asukadera, also known as Houkouji—and the next day he visited Kawaradera and provided rice to the monks there.  One month after that, Ohoama was feeling ill, so the court ordered Daikandaiji, Kawaradera, and Asukadera—the three Great Temples that were fully operational at that point—to chant sutras for his sake.  In return they were granted various quantities of rice. Ohoama recovered for a time, but it was perhaps a precursor of what was to come.  A month later a monk from Baekje and a lay monk were sent out to seek a medicinal herb known as white okera.  Today, a similar compound is known in Chinese traditional medicine as Bái Zhú.  A few months later Ohoama went to the medicinal herb garden of Shiranishiki, and a few weeks later he was presented with Bai Zhu, the boiled white okera.   That same day, ritualists performed the Chikonsai, the "Calling of the Spirit".  All of this seems to indicate the early onset of symptoms that may have been temporarily abated, but likely were part of the disease or illness that would eventually take his life. But we covered most of that last episode, and we are already dragging on longer than I expected, so I think I'm going to end it here.  Coming up in the narrative, since I started to mention it, I'll probably take a look next at the founding of the new capital of Fujiwara kyo, and what that would mean, along with other initiatives that would outlive Ohoama. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Maksud Hossain is an experienced entrepreneur who has worked across multiple countries in Africa and the Middle East. He has extensive experience in IT, Telecommunications, and International Trade. Drawing from his hands-on experience in various African countries, he shares valuable insights into the business opportunities available for Bangladeshi entrepreneurs in Africa.In today's episode, you will learn:1.How you can establish your own business in Africa2.Which sectors currently offer the greatest opportunities in Africa3.How Maksud has successfully been doing business in Africa for years4.How Rwanda has achieved such remarkable development in just a few yearsThis episode is a must-watch for anyone interested in international business, exploring new markets, or learning more about Africa.

The EdTech strategy applied by Redwan Hushen of Redwan's Method is powerful enough to completely change your business mindset. From starting out by tutoring for just 100 taka to now earning 20 million BDT per month, this journey proves one thing clearly giving free value is the real power.In today's episode, you'll discover:•⁠ The journey from a 100-taka tuition to a 2-crore-BDT business•⁠ How to apply a growth mindset effectively•⁠ Why reinvesting in your business is crucial•⁠ The real formula behind success in EdTechThis episode is a must-watch for anyone who wants to start an EdTech business, teach online, or build their own platform

Prīncipēs probātī atque improbātī Novo annō ineunte, doctī hominēs populāris opīniōnis metiendī perītī referunt quī summī magistrātūs ā suīs cīvibus probentur et quī improbentur. Sōlī, quī ā māiōre parte suōrum probantur, sunt Narendra Mōdī Indus, Sanāē Takaīchī Iāpō, Lee Jae-Myung Corēānus Merīdiōnālis, et Javier Milei Argentīnus. Ā duābus quīntīs partibus suōrum probantur Donaldus Trump Americānus, Lula da Silva Brasiliānus, Geōrgia Melōnī Ītala. Nōn nisi ā tertiā parte suōrum probantur Frederīcus Merz Germānus, Recep Tayyip Erdogan Turca, Petrus Sanchez Hispānus. Maximē autem omnium improbantur Keir Starmer Britannus et Emmanuēl Macron Gallus. Glīscit rēs Americāna Ab Iūliō mēnse usque per Septembrem annōna tōtīus reīpūblicae quattuor partibus centēsimīs crēvit, quod incrēmentum tam cīvium spem quam doctōrum hominum exspectātiōnem superāvit. Scelera adeō pauciōra quam priōre annō patrantur, ut numerus raedārum hōc annō sublātārum quartā parte sit dēminūtus, et quīntā parte numerus dēminūtus sit interfectōrum. Pretia sortium in forō bursālī altiōra stant quam umquam anteā. Nigeria Diē Nātīvitātis, praeses Americānus nuntiāvit sē fēlīcem diem nātālem Christī Mahometānīs terrōristīs exoptāre, quī in Nigeriā stragem Christiānōrum fēcissent; nam eōdem diē, paulō ante praesidis nūntium, mīlitēs Americānī stragem eōrundem terrōristārum fēcerant. Petrus autem Hegseth, Americānus minister bellī, grātiās ēgit Nigeriānīs magistrātibus, quī permīsissent ut impetus fīeret. Ex eō tempore pergunt Nigeriānī contrā terroristās Mahometānōs pugnāre. Venetiola Tertiō diē mēnsis Iānuāriī, Nīcolāus Madūrō, illēgitimus tyrannus quī rempūblicam Venetiolānōrum ēverserat et cum Irāniānīs aliīsque mōliēbātur rempūblicam Americānam subvertere, in dīciōnem Americānōrum redactus est, ut reus fīeret. Incursiō, quā mīlitēs Americānī tyrannum cēpērunt, intrā paucās hōrās est absolūta, et omnēs Americānī reductī sunt integrī et incolumēs, quamquam triginta et duo Cūbānī, satellitēs tyrannī, sunt interfectī. Michāēl Diaz-Canel, quī hāc hebdomade tyrannus pergit esse Cūbānōrum, “Patria aut mors!” clāmāvit, et “Vincēmus.” Dīxit autem praeses Americānus aliīs novi orbis terrārum dūcibus principibusque cavendum esse, nē id, quod Madūrō accidisset, dēnuō alicui accideret alterī. Claudiae Scheinbaum, praesidī Mexicānōrum, posteā vīsum est triginta et septem narcoterroristās in dīciōnem Americānōrum reddere, quōs illī petīverant. Ex eō tempore Americānī nautae etiam coepērunt nāvēs petroleāriās capere, quibus interdictum petroleum vehēbātur ut lucrum variīs tyrannīs redderētur. Unam nāvem, ōlim “Bellam” deinde “Marinēram” nōmine, prope Islandiam Americānī intercēpērunt coram nāve subaquāneā Russicā, quæ tamen Americānīs nōn obstitit. Quinque nāvēs captae sunt, vidēlicet Skipper, Centuries, Marinera, Sophia, Olina sīve Minerva M. Cūba Praeses Americānus monuit nec petroleum nec pecūniam ā Venetiolā ad tyrannidem in Cūbā īnsulā sustinendam lātum īrī; melius fore Cūbānīs negōtium cum Americānīs agere dē suīs rēbus futūrīs. Novī enim magistrātūs Ventiolanī nunc cum Americānīs agunt, ut Americānī petroleum Venetiolānum emant, cūius lucrum ad Venetiolam restaurandam nōn sine moderātiōne Americānā ērogētur. Cūbāna autem dominātiō, quae sexāginta sex annōs populum nōn solum suum opprimit sed etiam Ventiolānum oppressit, et quae strenuē mōlītur rempūblicam Americānam subvertere, nihil petroleī accipiet. Sȳria Hōc mēnse Americānī ūndecimum impetum in Chalifātum Islāmicum lēge tāliōnis fēcērunt, postquam priōre mēnse trēs Ameriānī sunt ab ūnō terroristā interfectī. Petrus Hegseth, minister bellī, “Numquam,” inquit, “oblīvīscēmur, neque īra nostra umquam resīdet.” Magistrātūs Syriānī, quī in hāc rē cum Americānīs stant, quinque terroristās comprehendērunt. Vietnamia Tō Lam, secretārius generālis factiōnis quae communista verbōtenus dīcitur et summus magistrātus Vietnamiēnsium, quinque annōs perget clavum reī pūblicae tractāre. Lam, quī abhinc duōbus annīs coepit magistrātum exercēre, negōtiātōrēs mercātōrēsque, id est prīvātam prōvinciam reī oeconomicae, adeō fovet dum pūblica ministeria restringit, ut Vietnamia magnōpere dītēscat. Iāpōnia Sanāē Takaīchī, ministra prīmāria Iāpōnum, īnferiōrem cameram senātōriam hodiē dissolvit et comitia octāvō diē mēnsis Februāriī habenda indīxit. Quō audītō senātōrēs “Banzae” ex mōre clāmāvērunt. Takaīchī, prīma fēmina dux facta Iāpōnum, ā septēnīs ē dēnīs cīvibus laudātur, itaque spērat fore ut possit comitiīs habendīs factiōnis suae auctōritātem rōborāre. Ītalia In Ītaliā pūblicī accūsātōrēs nūntiāvērunt Batāvōrum auxiliō novem hominēs esse comprehēnsōs, quī videntur stipem hūmānitātis causā collectam potius in ūsum terroristārum dēstinasse. Feruntur enim sub falsīs caritātis nōminibus octōgiēs centēna mīlia dollarōrum terroristīs dedisse Hamas dictīs. Hispānia Intrā septem diēs quattuor trāminibus ferroviāriīs in Hispāniā variae calamitātēs accidērunt. Quadraginta et trēs hominēs sunt interfectī.

Jak SS-mani stworzyli sobie… zespół, big-band muzyczny przygrywający w czasie ich imprez, ale także co świt grający do wymarszu komand robotnic. Tu znajdziesz książkę Anne Sebby: https://www.znak.com.pl/p/trzeba-bylo-grac-pierwszy-reportaz-o-dziewczecej-orkiestrze-z-auschwitz-anne-sebba-269107 Kto grał w orkiestrze? Niekiedy znane artystki przedwojennej Europy, które trafiły do Birkenau. Możliwość znalezienia się w obozowej orkiestrze było jak wygranie losu na loterii. Zamiast katorżniczej pracy… mozolne ćwiczenia i przepisywanie partytur, zamiast pasiaków możliwość ubierania lepszej odzieży po zamordowanych więźniach, zamiast brei gotowanej na brukwi, nieco lepsze jedzenie i dodatkowy kawałek chleba. Nie było oczywiście tak, że granie w kobiecej orkiestrze dawało automatycznie gwarancję przeżycia. Jak pokazuje ta historia warunki w tym obozie były tak straszne, że śmierć przychodziła nie tylko od cyklonu B, ale i od wszy roznoszących tyfus. Orkiestra grała nie tylko dla SS. Grała także wtedy, gdy więźniarki wychodziły do pracy i gdy na rampę przybywały nowe transporty przeznaczone na zagładę. Główną promotorką utrzymywania zespołu, była inna kobieta. Taka, która w czasie wojny była oprawczynią dziesiątek tysięcy innych. Austriaczka, która miała ukończone cztery klasy szkoły podstawowej, ale w Birkenau jako oberaufseherin czyli szefowa nadzorczyń stała się panią życia, śmierci i… muzyki. Maria Mandl. O niej i o innych niemieckich melomanach będzie w tym odcinku. JAK WSPIERAĆ KANAŁ:

Czy objawienie może wydarzyć się wszędzie - nawet w zwykłej amerykańskiej kuchni? Taka właśnie historia przydarzyła się Marii Cuccii, przeciętnej mieszkance Kalifornii, której życie diametralnie się zmieniło po tajemniczym spotkaniu z... Eliaszem. Przesłanie, jakie rzekomo usłyszała, doprowadziło do powstania książki His Name is Elijah, stanowiącej połączenie osobistych przeżyć, religijnych wizji i duchowej misji. Kim naprawdę jest Maria Cuccia, co dokładnie wydarzyło się pewnej nocy w 1992 roku i jak jej opowieść wpisuje się w szerszy krajobraz zjawisk paranormalnych i religijnych? Czy mamy do czynienia z prawdziwym objawieniem - czy też może z kolejnym przypadkiem współczesnej mitologii?

Bardzo często mówimy o lekkości konia i chcemy ją jak najszybciej zobaczyć w pracy. Problempojawia się wtedy, gdy zaczynamy traktować ją wyłącznie jako szybkość reakcji. To jedna znajwiększych pułapek w treningu. Lekkość nie jest prędkością ruchu. Lekkość jest reakcją konia nadelikatne fazy: na fazę 1 lub 2, a pod spodem tej odpowiedzi jest akceptacja. Dopiero wtedy możemymówić o prawdziwej lekkości. Jeżeli wzmacniamy reakcje na wczesne fazy, bez zbudowanej bazy, tonie wzmacniamy prawidłowej lekkości. Wzmacniamy szybkie reakcje bez dobrej relacji.Co naprawdę buduje lekkość. Prawdziwa lekkość opiera się na tym, co powinno być wcześniejutrwalone: SPOKÓJ, WSPÓŁPRACA, ZAUFANIE, RESPEKT.Bez tych elementów możemy mieć reakcję, ale nie mamy dobrej relacji. Taka „lekkość” nie jestbezpieczna. Gdy brakuje spokoju, zaufania lub respektu, pojawiają się typowe sygnały: przyspieszaniereakcji bez jakości, przemykanie zamiast odpowiedzi, unikanie presji, testowanie granic. Błędem jestskupianie się wyłącznie na szybkości odpowiedzi i pomijanie emocji konia.Lekkość - gdzie zaczyna się problem. Wzmacnianie ma sens dopiero wtedy, gdy koń: rozumiezadanie, jest emocjonalnie stabilny, reaguje spokojnie na podstawowe sygnały (może przeczekiwaćdo wyższych faz). W innym przypadku wzmacnianie może pogłębiać napięcie, a nie je rozwiązywać. 

In deze nieuwe aflevering van Scorebordjournalistiek blikken cijferman Bart Frouws en Kalum van Oudheusden vooruit op het Eredivisieweekend. NAC-NEC staat op het programma, plus de stadsderby’s Heracles Almelo - FC Twente én Feyenoord - Sparta, dus er is genoeg te bespreken.See omnystudio.com/listener for privacy information.

Í þessum þætti lítur Felix til baka og skoðar skemmtilegar fimmur frá 2025. Þar má heyra raddir eins og Elizu Reid sem talar um lærdóminn í forsetatíð Guðna, Guðmund Pétursson tónlistarmann sem segir sögur sem tengjast athyglisverðum matarboðum á tónleikaferðum og Ólöfu Skaftadóttur sem fjallar um fimm atriði sem að hennar mati hafa alls ekki fengið nægilega andstöðu í íslensku samfélagi. En þetta eru bara þrjú dæmi af sjö. Aðrir viðmælendur eru Guðrún Kaldal, Fida Abu Libdeh, Sigsteinn Sigurbergsson og Guðmundur Þórarinsson.

It's 2026, and it's becoming clear that those who don't understand the real power of customer research are falling behind — spending money on Facebook ads but failing to acquire customers.In today's episode, we dive deep into customer research with Jeion, Co-founder of Govaly, who has applied this strategy to build a 300-crore-taka e-commerce business.Jeion is a young entrepreneur who built Govaly as a fashion marketplace in Bangladesh. His key strength lies in conducting exceptionally deep research on customer psychology and consumer behavior.In this episode, we discuss:• How to hack customer psychology• How to acquire customers using ChatGPT• Tracking customer behavior with Microsoft Clarity and Google Analytics• Writing product descriptions that build trust• Investing marketing budgets into existing customers instead of only Facebook ads• SEO strategies that are essential for business survivalIf you run an e-commerce business, want to acquire new customers, increase customer retention, or optimize your sales funnel — this episode is a must-watch.Guest: Jeion AhmedCo-founder & Managing Director, Govaly

Opowiadanie jest jedną z pierwszych dłuższych form wypowiedzi, której się uczymy już w szkole podstawowej. Dzięki niej nabywamy umiejętności językowe, ale stanowi też doskonały sposób rozwijania kreatywności. W tym celu część pisarzy przygotowuje opowiadania twórcze. Czym właściwie są? Z jakich elementów się składają i jak wygląda ich struktura? Jak krok po kroku je napisać? O tym wszystkim posłuchasz w czterdziestym ósmym odcinku podcastu Didaskalia Joanny Bagrij z cyklu #WarsztatPisarski.Szczegóły również na blogu: https://born-to-create.pl/jak-napisac-opowiadanie/Linki do powiązanych tematów:Jak napisać książkę: https://born-to-create.pl/jak-napisac-ksiazke/Jak zaplanować książkę: https://born-to-create.pl/jak-dobrze-zaplanowac-ksiazke/ Jak wymyślić tytuł książki: https://born-to-create.pl/jak-wymyslic-tytul-ksiazki/Fabuła książki: https://born-to-create.pl/fabula-ksiazki/Rodzaje narracji w powieściach: https://born-to-create.pl/rodzaje-narracji-w-kryminalach/Jak stworzyć bohatera książki: https://born-to-create.pl/jak-stworzyc-bohatera-ksiazki/Jak pisać dialogi w książce: https://born-to-create.pl/jak-pisac-dialogi-w-powiesci/Retrospekcje w książce: https://born-to-create.pl/retrospekcje-w-ksiazce/Jak napisać zakończenie książki: https://born-to-create.pl/jak-napisac-zakonczenie-ksiazki/Zabiegi narracyjne w książkach: https://born-to-create.pl/zabiegi-narracyjne/Beta reading: https://born-to-create.pl/beta-reading/Talent pisarski: https://born-to-create.pl/talent-pisarski/Opowiadanie to krótka forma literacka zaliczana do epiki, pisana prozą, w której najczęściej poruszamy 1 wątek, a fabuła jest prosta i nieskomplikowana. Wyróżniamy jego 2 rodzaje – opowiadanie odtwórcze (polega na opisaniu swoimi słowami dzieła innego autora, np. lektury) oraz twórcze (w którym samodzielnie i dowolnie kształtujemy świat przedstawiony). Te drugie warto wykorzystywać jako element treningowy w pracy pisarskiej, doskonaląc warsztat, testując różne gatunki literackie, ćwiczyć wytrwałość i motywację do pisania.Najczęściej opowiadanie składa się z następujących elementów:Tytułu,Fabuły,Bohaterów,Czasu i miejsca akcji,Dialogów, monologów,Zwrotów akcji, punktu kulminacyjnego, czasem puenty.Jeśli chodzi o strukturę i schemat opowiadania twórczego, to zawiera ono wstęp, rozwinięcie i zakończenie, jest podzielone na akapity. We wstępie nakreślamy miejsce i czas akcji, przemycamy tajemnicę, zarzucamy haczyk na czytelnika. W rozwinięciu opowiadamy całą historię, budujemy napięcie, prowadzimy do punktu kulminacyjnego, podrzucamy zwroty akcji, a na końcu wszystko wyjaśniamy. W zakończeniu możemy podrzucić myśl dla czytelnika, morał, zapowiedź zmian w życiu bohatera, informację o kolejnym opowiadaniu. Taka struktura pozwala na prowadzenie opowieści w sposób logiczny i spójny.Etapy pisania opowiadaniaPrace koncepcyjne nad fabułą, bohaterami, miejscem akcjiPrzygotowanie planu opowiadaniaNapisanie wstępuPrzejście do rozwinięciaNapisanie zakończeniaRedakcja i korekta treściPisząc opowiadanie, pamiętaj, aby skoncentrować się na jednym wątku, nie tworzyć opisów, które nic nie wnoszą do akcji i zadbać o spójność osobowościową bohaterów. Ważne jest także, aby dialogi wprowadzać naturalnie, pilnować chronologii, zrezygnować z niepotrzebnych dygresji. Gdy chcesz zdynamizować akcję, twórz proste zdania nasycone czasownikami, a jeśli pragniesz oddać piękno przyrody – postaw na epitety.Nie każdy pisarz pisze opowiadania, nie każdy od nich zaczynał. Stanowią jednak doskonałe narzędzie do trenowania warsztatu pisarskiego, a i na początku kariery pomogą zbudować grono czytelników. Zaintrygowany? Koniecznie wysłuchaj odcinka podcastu i dowiedz się, jak pracować z beta readerami, by cały proces był przyjemny i skuteczny!Jeśli chciałbyś przedyskutować temat, zapraszam do kontaktu: j.bagrij@born-to-create.pl.

A joint mix with Chicago based artist, musician and community worker Damon Locks for Radio AlHara, the first six tracks were selected by Damon and the remaining by Stefan. Airing on Radio AlHara on Saturday, Jan. 10 at 6am eastern time, 1pm Palestine time at radioalhara.net Accompanying artwork from Damon Locks website: https://damonlocks.black/ 01. Eddie Gale - A Song of Will 02. Duke Ellington - Afrique 03. El Michels Affair & Black Thought - I'm Still Somehow 04. Chicago Underground Quartet - Strange Wing 05. New Future City Radio (Damon Locks and Rob Mazure) - New Future 06. Broadcast - Follow the Light 07. Sijya (Leather And Brass) - do i know 08. melondruie - It's Raining Again (via Cruel Nature Recordings) 09. Stefan Christoff and Jarrett Martineau - Eclipse (via Pyramid Blood) 10. spalarnia - Taka (via Präsens Editionen) 11. Esse Ran - System Failure 12. Dissociative Identity Quartet - A spark of hope (via Mahorka) 13. Rinnovare - Fall Away (via Pyramid Blood) 14. Selective Hearing - Dreams of Milk (via Mahorka) 15 .Herbaceous Borders - H.B. - Part 3

Taka Chan has been a queer, celibate Christian in campus ministry long enough to have seen both deep friendships and losses. He joined David and TJ to share stories of friends, pastors, and communities who have walked with him—and those who haven't. We hope you're encouraged by his reflections on God's provision, even in the midst of uncertainty about what comes next.Note: This episode uses the terms “Side A” and “Side B” (and X, Y) as shorthand quite a bit. If you're new to the conversation, you might find it helpful to check out episode #3, where we talk through the four “sides”: ⁠#3 - A-B-Y-X | 4 Sides on SSA/Gay Sexuality⁠About Our GuestTaka Chan was born and raised in rural Hawaiʻi and has been working in college campus ministry for 18 years. He loves gardening, cooking for large groups of people, and taking classes at the Y with a bunch of grandmas. Ask him about his recent TV binges (The Pitt, Pachinko, Abbott Elementary) and what homework he'd suggest if you intend to visit Hawaiʻi. You can email him at [takachanaloha -at- gmail.com].—★ Timestamps(00:00) #74 - “If We Say We Love LGBT People...” Taka Chan on College Ministry and Faithfulness(01:11) Taka Chan: Hawai'i, family, coming out to myself and others(06:55) College in the time of ex-gay thought(11:55) “I try to be gentle with my younger self”(18:00) Single and married to everyone(23:49) Pastors going to bat for you(32:02) What do you do when friendships fail?(41:30) Evangelical ministry: If we're saying we love LGBT people...how?(56:17) An employee resource group: we won't be frozen in fear any more(01:00:46) Intersections: Being queer, being Japanese and Chinese(01:07:52) Why are you not Side A?(01:11:55) Being an “elder” in the Side B movement, and those who came before(01:15:20) What's the future for you? (Intentional community?)—★ Links and ReferencesTwo Views on Homosexuality, the Bible, and the Church (2016)—★ Send us feedback, questions, comments, and support!:Email: communionandshalom@gmail.com | Instagram: @newkinship | Substack: @newkinship or newkinship.substack.com—★ CreditsCreators and Hosts: David Frank, TJ Espinoza | Audio Engineer: Carl Swenson, carlswensonmusic.com | Podcast Manager: Elena F. | Graphic Designer: Gavin Popken, gavinpopkenart.com ★ Get full access to New Kinship at newkinship.substack.com/subscribe

Taka Yanagimoto, Director of Photography & Digital Assets for the St. Louis Cardinals, talks Career Changes, Hockey, and Mirror Lenses. Taka's Instagram: https://www.instagram.com/typhotos/?hl=en Cardinals Instagram: https://www.instagram.com/cardinals/?hl=en Cardinals tickets: https://www.mlb.com/cardinals/tickets Last Call Baseball T-Shirts: https://last-call-baseball-shop.fourthwall.com/collections/all Last Call Baseball Instagram: https://www.instagram.com/lastcallbaseball/ Last Call Baseball Bluesky: https://bsky.app/profile/lastcallbaseball.bsky.social Intro and Outro Music: DeCarlo Podcast Logo Artist Instagram: https://www.instagram.com/regan_vasconcellos/

At just 19 years old, Govaly's founder Himel Faraz has built Bangladesh's very own Myntra.At an age when most of us were busy playing games, he managed to build a business of this scale.In today's episode, you'll learn:• How he became successful in the crowded e-commerce space• How he took lessons from India and applied them in Bangladesh• How he bounced back after a loss of 2 million taka at the age of 18• The strategy behind everything from packaging to customer serviceOur guest, Himel, shares his incredible journey. Starting a business at just 13, going through multiple losses, and now generating 10–20 million taka in monthly sales.This episode dives into the harsh realities of real-world e-commerce, the lessons learned from mistakes, and the mindset that keeps a founder going.Guest:Himel FarazCo-Founder & CEO, GovalyYoung Entrepreneur

Zdaniem prof. Andrzeja Zybały Nowa Lewica jest "formacją nieporadną w swoich działaniach i bezradną w profilowaniu się na scenie politycznej". - Kojarzy się tylko ze sprawami światopoglądowymi. Ludzie widzą bezczelność z ich strony, na przykład obsadzanie stanowisk ludźmi niekompetentnymi, złymi moralnie, jak Dariusz Wieczorek, który jako minister zaczął uprawiać jakieś interesy rodzinne - powiedział politolog. Dodał również, że przywództwo Czarzastego nad formacją "jest beznadziejne". 

Nchini Australia, karibu tani milioni 7.6 za chakula zinapotezwa kila mwaka. Mwanzilishi mmoja wa kike ameunda suluhisho ndani ya sanduku.Linapokuja suala la usafi wa taka za chakula hatahivo, mwanzilishi wa kampuni ya kuanzisha Olympia Yarger [[Yar-gah]] ana fahari ya kuwa ametengeneza mfumo wa kiteknolojia unaoweza kubadilisha taka kuwa bidhaa zinazoweza kutumika – kwa kutumia wadudu.

In this Week 48 edition of the GMS Weekly Podcast, hosts Ingrid and Henning review another eventful period in the global ship recycling market as the industry navigates uneven fundamentals and prepares for the final month of the year. Market conditions across South Asia remained under pressure. Steel plate prices declined in Bangladesh, India, Pakistan and China. The US dollar weakened in all major recycling destinations except Turkey. Freight markets continued their positive momentum, with the Baltic Dry Index rising by 3.2% to its highest level since December 2023. Oil prices stayed soft and ended the week near 59 dollars per ton, almost 14% lower than a year ago. Supply of recycling candidates remains limited as owners continue trading their vessels on strong freight earnings. Global supply tightness contributed to a mixed pricing environment. Smaller lightweight units are often trading below 400 dollars per lightweight ton, while cleaner and larger vessels can still command higher levels in select locations. Bangladesh stayed at the top of the pricing charts. Indicative levels were about 410 dollars per lightweight ton for bulkers, 430 dollars for tankers and 440 dollars for container vessels. Domestic fundamentals, however, weakened again. Local steel plate prices fell by 11 dollars to about 506 dollars per ton. The Taka improved slightly and closed at 122.08. Political tensions remain in the background ahead of the February 2026 elections. Chattogram recorded five new arrivals this week, including LPG units, a bulker and a chemical tanker, totaling 22,459 lightweight tons. Bangladesh now has 21 approved HKC yards, with one more close to completion. India experienced another quiet week. Most tonnage continues to struggle to reach 400 dollars per lightweight ton, keeping Alang behind Bangladesh and Pakistan for preferred vessels. Steel plate prices slipped to about 390 dollars per ton, and the Rupee ended the week around 89.35. Indicative pricing remained about 380 dollars per lightweight ton for bulkers, 400 dollars for tankers and 410 dollars for container ships. Although India reported GDP growth of 8.2 percent, the recycling market continues to face pressure from higher import costs, weaker domestic sentiment and stronger competition from HKC-compliant yards elsewhere. Pakistan recorded the most important development of the week. Prime Green Recyclers in Gadani received HKC approval from Bureau Veritas, the first yard in Pakistan to qualify. Additional yards are undergoing upgrades and are expected to follow in the next few months. Steel plate prices in Pakistan declined by 7 dollars to about 579 dollars per ton. The Rupee firmed slightly to around 282. Indicative pricing stood at 400 dollars per lightweight ton for bulkers, 420 dollars for tankers and 430 dollars for container units. Gadani did not receive any new vessels this week. Turkey remained stable. Prices held around 260 dollars per lightweight ton for bulkers, 270 dollars for tankers and 280 dollars for container vessels. The Turkish Lira weakened further and moved past 42.50 against the US dollar. Inflation remains elevated, although the economy continues to show growth. Recycling activity in Aliaga stayed limited. Across the subcontinent, the market continues to operate with restricted supply, weaker fundamentals and shifting currency conditions. HKC progress in Bangladesh and Pakistan is improving the competitive landscape and setting the stage for stronger compliance and sustainability in the year ahead.   For full details, vessel rankings, and port positions, download the GMS Weekly on our website or mobile app. Follow GMS on LinkedIn, Facebook, Instagram, and Twitter for daily updates.

Sérfræðingurinn, Stymmi Klippari og Sigurjón Friðbjörn mættu í stúdíó Handkastsins gerðu upp helgina í handboltanum hér heima og erlendis. Stelpurnar okkar eru komnar í milliriðil sem hefst á þriðjudaginn sem þeir eiga fínan séns á að sækja úrslit í. Leikgleðin hjá hópnum skín í gegn og vill Sérfræðingurinn sjá Strákana Okkar taka þetta sér til fyrirmyndar á næsta stórmóti. ÍR eru komnir með sinn fyrsta sigur í deildinni og framundan er stórleikur á Selfossi. Fusche Berlin eru að setja saman eitthvað svakalegasta lið handboltasögunnar. Þetta og svo miklu miklu meira í nýjasta þætti Handkastsins.

Zabieram Was dzisiaj do parku. Kawa dla Miłki: https://buycoffee.to/dziennik.zmianA gościem nie będzie pan Krobendberg – polski architekt krajobrazu, postać już historyczna, bo Park Pałacowy założono dawno, bo w 1895 roku – towarzyszy mi osoba, której słowa w tej audycji pomogą nam zrozumieć niezwykłość tego miejsca: Prof. Witold Burkiewicz.Park Pierwszych EmocjiA teraz proszę, przypomnij sobie pierwszy park, który był dla Ciebie zachwycający. Może osiedlowy, może przeżycie z egzotycznej podróży – nieważne. Pierwszy park. Pierwszy zachwyt uporządkowaną zielenią.To bardzo stara emocja. U zarania dziejów już powstawały ogrodowe cuda. My, ludzie, organicznie chcemy do zieleni. Do takiej wersji zieleni, jaka nam odpowiada. I dlatego przy rozmaitych pałacach, w miastach, tworzono oazy zieleni.Oaza z Białowieskich Lat 80. I teraz zwrócę uwagę na dosyć specyficzną oazę.Znam te uwagi, że „ej, w Białowieży to nie ma co robić: rezerwat, ścieżki, muzeum, ognisko z kiełbaskami i już. Nic więcej.” Owszem, Białowieża to kierunek dla tych, którzy mają w sobie ten rodzaj tęsknoty za kontaktem z naturą.Ale jest tu park bez pałacu, pozornie niezbyt efektowny, lecz kiedy się przyjrzeć temu miejscu – to się robi ciepło na sercu. Przyznam, że przez lata całe mi się nie robiło. Szkoła podstawowa robiła tutaj lekcje WF. Taka jest pętla spacerowa, którą trzeba było przebiec. To lata 80- te były. Nie cierpiałam tej trasy, szczerze.Ale spójrzmy na park z innej perspektywy. Warto w ogóle sprawdzić, jaki rodzaj krajobrazu robi na nas największe wrażenie.Historia Zapisana w DębachA teraz dopowiem kilka faktów. Pałac carski, taki „disneyowski”, spłonął częściowo w 1944 roku i ostatecznie został rozebrany w latach 60. XX wieku. Mógł stać naprawdę, ale zagorzały urzędnik doprowadził do tego, że ten dowód imperializmu rozebrano. Nie powiem, żebym nie czuła z tego powodu rozczarowania.Ale zanim ten pałac tu stanął, wcześniej na terenie parku istniał dwór myśliwski Augusta III Sasa. Park został zaprojektowany w stylu angielskim – z licznymi alejami, malowniczymi polanami i stawami z groblą i wysepkami. Oryginalnie posadzono tu około 200 gatunków drzew i krzewów. Na wzgórzu rośnie grupa dębów szypułkowych mających ponad 250 lat.Tajemnice Spod ZiemiTo miejsce w ostatnich latach odsłania swoje sekrety. Prowadzono tu archeologiczne wykopaliska, łącząc badania terenowe z nowoczesnymi technikami, takimi jak lotnicze skanowanie laserowe LiDAR. Potwierdzono relikty dawnych siedzib królewskich i myśliwskich – natrafiono m.in. na ślady dworu myśliwskiego Augusta III Sasa. W sąsiedztwie parku natrafiono na zabytki archeologiczne, co świadczy o długiej, wielokulturowej historii tego miejsca, sięgającej czasów słowiańskich i epoki żelaza.Co tu się wydarzy jeszcze, hm?

Andri, Gulli og Sverrir fjalla um tæknifréttir síðustu vikna.

Perfidī diurnāriī Britannicī Tīmotheus Davie, director generālis Britannicae Societātis Divulgātiōnī, quae saepius litterīs compendiāriīs BBC vocitātur, et Deborah Turness, ēius sociētātis diurnāriīs praefecta, coāctī sunt mūneribus abdicāre, cum alia societas diurnāriōrum, quae Tēlegraphēma dīcitur, dēmonstrāvisset diurnāriōs Britannicae Societātis Divulgātiōnī ōrātiōnem praesidis Americānī partibus omissīs aliīsque falsē coniunctīs consultō et cōnsciōs dētorsisse, ut ille contrārium suae ōrātiōnis dixisse vidērētur. Nāvēs prope Americam Merīdiōnālem Britannī diē Martis inhibuērunt quōminus suī speculātōrēs Americānīs auxilium darent, cum ipsī coepissent timēre nē Americānī, quippe quī iam ad octōginta narcotromocratās et mercātōrēs venēnī indemnātōs per mare Caribbicum interfēcissent, iūs gentium violārent. Eōdem diē ad mare Caribbicum advēnit duodecima Americāna classis, Thomā Moninger thalassiarchō, cūius praetōria et āeroplānigera nāvis, Geraldus Ford nōmine, est omnium longārum nāvium maxima. Adsunt etiam secundus exercitus classicōrum, Calvertō Worth imperātōre, cūius nāvis praetōria et helicopterigera appellātur Īwō Jīma; necnōn aliae longae nāvēs missilibus refertae atque etiam nāvēs subaquāneae. Tot et tantīs copiīs convocātīs, quoniam Venetiolānus tyrannus illēgitimus illēgitimō commerciō venēnī lucrātur quō cīvēs Americānī necantur, iūs gentium longē vehementius violārī potest. Magistrātūs Americānī quingentiēns centēna mīlia nummōrum prōmittunt eī, quīcumque Nīcolāum Madūrō tyrannum Venetiolānōrum in dīciōnem reddiderit Americānam. Starmer nōn labefactus Keir Starmer, minister prīmārius Britannōrum quī favōre populī vix fruitur, nēgāvit sē rūmōribus labefactum esse, neque sē in suōs ministrōs neque illōs in sē coniūrāre. Rēspūblica solitō mōre administrātur Senātōrēs factiōnis sinistrae sīve Dēmocraticae, quī quadrāginta diēs recūsāverant nē pecūniam magistrātibus ērogārent ad rempūblicam gerendam, cum nihil quod sperāverant efficere posse vidērentur, manūs tandem dedērunt. Itaque satis pecūniae ērogātur ut magistrātūs rempūblicam diēs gerant septuāginta. Quod comitia populāria ad senātōrēs ēligendōs annō proximō habēbuntur, fierī vix posse vidētur quōminus tālēs rixae iterum iterumque incommoda dītiōribus commeātū āeriō interdictīs et prōlētāriīs congiāriō prīvātīs miseriās afferant. al-Sharā in Americā Ahmed al-Sharā, quī ōlim al-Jolānī vocitābātur, praeses Sȳrōrum, Vasintōniam urbem vīsitāvit diē Lūnae, ubi cum praeside Americānō collocūtus est dē lēge Caesariānā abrogandā. Nam illa lex, quae commercium inter Americānōs et Bashar Assad tyrannum Sȳrōrum interdīxerat, eōdem tyrannō in exilium expulsō nunc obstat, nē post bellum cīvīle Sȳrōrum rēs renoventur. Terror in Indiā Pakistaniāque In capitibus tam Indiae quam Pakistaniae gemina pyrobola dīrupta sunt, quibus ad vigintī hominēs sunt interfectī. Pax tamen, quam mēnse Māiō praeses Americānus utrīque gentī suāsit, manet, dum quaestiō in auctōrēs terrōris habētur. Ūcrāīnēnsēs pecūniā corruptī Cum quaestiō dē pecūlātiōne corruptiōneque in Ūcrāīnā habērētur, ministrī tam iūstitiae quam energīae præfectī honōribus officiīsque sē abdīcāvērunt, ut quī coniūrātī referrentur in pecūlātiōnem. Timur Mindich, amīcus praesidis Ūcrāīnēnsium, quī fōns et princeps coniūrātiōnis esse putātur, fūgit. Mīliēns centēna mīlia nummōrum sublāta esse feruntur. Comitia in Chiliā habenda Diē Sōlis Chiliēnsēs populāria suffrāgia ferent. Doctī hominēs quī populārem ōpīniōnem metiuntur referunt scelera, mīgrātiōnem, gregēs coniūrātōrum latrōnum animōs cīvium magis occupāre quam rem oeconomicam, salūtem pūblicam, īnstitūtiōnem puerōrum. Quamquam Chilēnsēs inter tūtissimās gentēs merīdiōnālis Americae manent, numerus tamen hominum ā percussōribus occīsōrum inter decennium est bis auctus. Quod nōn sēiungitur ab auctō numerō Venetiolānōrum, quī in Chiliēnsium fīnēs ingressī sunt, unde fit ut Chilēnsēs nōmen “Trāminis Arāguae” audīre coeperint. Sinēnsēs Iāpōnēs reprobant Sanaē Takaīchī coram senātū Iāpōnum dīxit sibi necesse vidērī respondēre, sī Formōsa īnsula, quae suī iūris est, ā Sinēnsibus oppugnārētur. Quod Sīnēnsibus, utpote quī Formōsam īnsulam, quae suī iūris est, in suā dīciōne esse falsē dīcerent, offēnsiōnem praebuit. Negāvit autem Takaīchī ab oppositō senātōre diē Lūnae rogāta sē posse nunc negāre Iāpōnēs arma atomica invēntūrōs, factūrōs, habitūrōs. Sola enim est terra Iāpōnica, in quam arma atomica adhibita erant, unde diū negābātur nē Iāpōnēs arma atomica possidērent.

In this Week 45 edition of the GMS Weekly Podcast, global ship recycling markets remain subdued as weak fundamentals, falling steel prices, and currency volatility continue to pressure recyclers across South Asia. From Bangladesh and India to Pakistan and Turkey, sentiment stays fragile while inflation, sanctions, and lack of supply define the tone. Global Market Overview Markets limped through early November as macro pressures persisted. The Baltic Dry Index gained about 7% for the week, with Capes up 3.1%, Panamaxes 0.9%, and smaller segments rising 0.5%. Oil slipped again, closing just above USD 60 per barrel, while renewed U.S. sanctions and weaker global demand continue to cloud forecasts. Inflation in key recycling nations remained uneven: Pakistan saw renewed price pressure, Turkey and Bangladesh stayed unstable, and India's figures remain pending. Bangladesh Chattogram stayed on top in name but not in action, with no viable tonnage arrivals and local buyers offering above-market rates just to keep yards active. The Taka depreciated further to BDT 121.93 per USD, and domestic steel plate prices collapsed, ending the week with no trading reported. Inflation hovered at 8.17%, while political and economic uncertainty weigh heavily heading into 2026. India Alang continues to show resilience despite ongoing price weakness. Steel plate levels fell to USD 388.95 per ton, while the INR slipped to 88.67 per USD. Despite those declines, two mini-VLCCs arrived this week, showing India's growing dominance as an HKC-compliant recycling destination. Pakistan Gadani's market remains under heavy strain, with offers below USD 400 per LDT as cheap Iranian steel imports flood the market. Local steel prices held around USD 614 per ton, but the PKR weakened to 282.5 per USD, and inflation jumped to 6.2%. Still no HKC-approved yards, leaving Gadani struggling for competitiveness. Turkey Aliaga stayed mostly silent this week. The Lira plunged nearly 40 basis points to TRY 42.23 per USD, while local recyclers tried to lift prices slightly to attract tonnage, with little success so far. Market Sentiment With global inflation, currency devaluation, low supply, and soft steel fundamentals, the world's ship recycling sector continues to drift through uncharted waters. Optimism now shifts to 2026 as recyclers await a long-overdue "Trading Day."   For full details, vessel rankings, and port positions, download the GMS Weekly on our website or mobile app. Follow GMS on LinkedIn, Facebook, Instagram, and Twitter for daily updates.

MIEJSCE AKCJI: KRAKÓWKraków, ulica Szpitalna — miejsce, gdzie stare meble i antykwariaty tworzą atmosferę dawnego porządku. Gdy pewnego wrześniowego popołudnia wydarzenie wstrząsa jedną z kamienic, rozpoczyna się śledztwo, które odsłania złożone więzi między pokoleniami i trudne warunki życia młodego mężczyzny.Materiał posiada charakter dokumentalno-historyczny. Wzbogacony o wątki sfabularyzowane, ma na celu przybliżyć obyczaje oraz prawo panujące w dwudziestoleciu międzywojennym.Postaw mi kawę: https://buycoffee.to/zbrodniezapomnianeWspieranie kanału:https://patronite.pl/ZbrodnieZapomnianehttps://www.youtube.com/channel/UCZsXqcUbVi03jDKVS-a2Dlg/joinŹródła:Tajny Detektyw, 1932 nr 38Tajny Detektyw, 1932 nr 39Express Ilustrowany, 1933 nr 120Express Ilustrowany, 1933 nr 121Express Ilustrowany, 1933 nr 97Czas, 1932 nr 212Czas, 1932 nr 213Czas, 1933 nr 100Ilustrowany Kuryer Codzienny, 1932 nr 258Ilustrowany Kuryer Codzienny, 1932 nr 259Ilustrowany Kuryer Codzienny, 1933 nr 121Społeczność:Grupa na fb: https://www.facebook.com/groups/1120954551591543Instagram: https://www.instagram.com/zbrodniezapomniane/kontakt:✉️ e-mail: zbrodniezapomniane@gmail.com

Baldvin Borgars, Frankarinn og Alli Hundur fóru yfir Meistaradeildina, landsliðsvalið og slúðrið í Íslenska boltanum.

In this Week 43 edition of the GMS Weekly Podcast, we review another subdued week in the global ship recycling markets as currencies fluctuated, steel plate prices softened, and sentiment across India, Bangladesh, Pakistan, and Turkey remained weak. Global Market Overview Markets slowed across the board as the Baltic Dry Index slipped about 3.2% to its lowest level since early October. Oil prices found mild traction, firming to USD 62.14 per barrel, up roughly 1% on expectations of a possible China–U.S. trade deal. Inflation in the United States rose to 3%, while sanctions and tariff pressures added further uncertainty. Recycling prices across the Sub-continent continued to fall, with levels below USD 400 per LDT now widely discussed. Supply of tonnage remained extremely limited, leaving yards mostly idle despite steady freight markets. Bangladesh Chattogram showed sporadic activity with a few larger LDT units drawing attention, including LNG carriers PUTERI NILAM and PUTERI DELIMA sold en bloc on private terms, and bulker MONICA P (7,779 LDT) sold at USD 380 per LT LDT “as is” Belawan. The Taka weakened to BDT 122.35, while local steel plate slipped another USD 3 per ton. Elections scheduled for February 2026 continue to shape local sentiment. India Alang endured another quiet week as Diwali holidays passed with little recovery. Steel plate prices remained near USD 389 per ton, and the rupee closed at INR 87.54. More than 100 HKC-certified yards remain empty, as prices for clean tonnage fall below USD 400 per LDT and the arrival of shadow-fleet vessels further depresses sentiment. Pakistan After recent optimism, Gadani slowed again due to an influx of cheap Iranian scrap steel. Local recyclers hesitated to offer on limited tonnage as plate prices held near USD 614 per ton. The rupee weakened to PKR 283.50 per USD. Larger dry units remain preferred, while smaller vessels are avoided amid certification delays. Turkey Little movement was recorded in Aliaga as the Lira slipped to TRY 42.08 per USD and local steel values remained largely unchanged. Offers stayed within USD 250–270 per LDT as sentiment stayed weak. Market Sentiment With October ending, global freight remains firm and oil prices higher, but the recycling sector continues to face record-low supply, fading prices, and growing uncertainty. For full details, vessel rankings, and port positions, download the GMS Weekly on our website or mobile app. Follow GMS on LinkedIn, Facebook, Instagram, and Twitter for daily updates.

Baldvin Borgars, Alli Davors og Nonni Kristjáns mættu í settið og fóru yfir sviðið.

Hī sunt Nūntiī Latīnī Vasintōniēnsēs, quī in Occidentālī studiōrum Ūniversitāte Vasintōniēnsī collectī sunt ac recitantur. Hodiē est vīcēsimus quartus diēs mēnsis Octōbris. Hāc hebdomade, minister prīmārius Gallōrum est Sebastiānus Lecornū. Museum Lupārēnse Diē Satūrnī, nōn noctū sed sōle ortō, trēs vel quattuor fūrēs scalīs in museī Lupārēnsis aulam Apollinis per fenestram ingressī gazam reīpūblicae Gallōrum surripuērunt et automatāriīs birotīs impūnēs ēvāsērunt. Ē rēbus surreptīs, fūrēs putantur ūnam cāsū perdidisse, cum diadēma Eugeniae uxōris Neapoliōnis imperātōris extra museum repertum sit humī iacēns et frāctum. Nāvēs mersae Pergunt nautae Americānī nāvēs venēnō ōnerātās mergere, nōn solum in marī Caribbicō sed nunc etiam in marī Pācificō. Minātur enim praeses Americānus mercātōrēs venēnī marī terrāque interfectum īrī; negat porrō sibi necesse vidērī bellum indīcere, cum in animō habeat extrā ordinem hominēs, quīcumque venēnum in Americam īnferant, occīdere. Diē Mercuriī Columbiānōrum ministerium rēbus externīs praepositum postulāvit, ut Americānī ā nāvibus mergendīs abstinērent, cuī respondit praeses Americānus auxiliō mīlitārī Columbiānīs tollendō. Carolus et Leō precantur Carolus, ēius nōminis tertius, rex Britannōrum, et Leō, ēius nōminis quartus decimus, pontifex maximus, ūnā precātī sunt in sacellō Sixtīnō. Carolus enim, quī ipse dīvortium fēcit et novam uxōrem dūxit, suprēmus gubernātor est ecclēsiae Anglicānae, quae ideō ab ecclēsiā Rōmānā discēderat, ut Henrīcō, ēius nōminis octāvō, licēret dīvortium facere et novās uxōrēs dūcere. Āfuit vērō Sarah Mullally, nova archiepiscopa Cantauriēnsis, quae praeest ecclēsiae Anglicānae. Carolō porrō futūrīsque rēgibus Britannōrum ā pontifice Rōmānō dāta est sedes in basilicā Sanctī Petrī extra moenia, quae sella inscrībitur, “ut ūnum sint.” Uterque etiam alterī honōrem decrēvit cōnfrāternitātis. Roderīcus Paz ēlectus Suffrāgiīs populāribus lātīs numerātīsque Roderīcus Paz, moderātus, ēlectus est praeses Boliviānōrum. Vigintī enim annōs regnāvit in Boliviā factiō socialistārum dum rēs oeconomica pessum ībat. Paz autem vult Americānōs colere, quōrum lēgātōs Evō Mōrālēs, ōlim praeses, annō bis millēsimō octāvō expulit. Sanaē Takaīchī ministra prīmāria Iāpōnum Sanaē Takaīchī prīma fēmina facta est ministra prīmāria Iāpōnum. Takaīchī, factiōnī līberālī et populārī praeposita, et cum factiōne rēs nōvās prōmoventī sociāta, fertur velle vestigiīs et Shinzōnis Abē et Margarītae Thatcher ingredī ad rem pūblicam gerendam. Novum porrō ministerium creāvit, cūius erit cūrāre ut concordia inter cīvēs et aliēnigenās tueātur; cūi praefecta est Kimī Onoda, in Americā nāta. Cammarūnia In Cammarūniā, ubi reclāmātur propter comitia, quae nonnullīs vitiātia videntur, rēte omnium gentium est sublātum. Paulus enim Bīya, nōnāginta duōs annōs nātus, quī quadrāgintā et trēs annōs regnāvit, octāvum ēlectus est praeses. Praeses Americānus in Āsiā Praeses Americānus proximā hebdomade Malaesiam diē Sōlis, et Iapōniam diē Martis, et Cōrēam Merīdiōnālem diē Iovis visitābit. In Cōrēā etiam colloquētur cum Xi Jinping, praeside Sīnēnsium. Dīxit sē prīmum omnium rogātūrum praesidem Sīnēnsium de illicitō fentanylī venēnī commerciō cohibendō. Minister Germānus nōn in Āsiā Iōhannes Wadephul, Germānōrum minister rēbus externīs praepositus, coāctus est iter, quod in Sīnās suceptūrus erat, dēpōnere, ut quem nūllī magistrātūs vellent convenīre. Vīs atomica in Vasintōniā In Vasintōnia cīvitāte, ubi scientia atomica etiam inter secundum bellum omnium gentium colēbātur, Amāzon societas duodecim parva et modulāria reactōria atomica aedificābit. Quod novum genus reactōriī putātur longē commōdius, ut quod minimum spatium postulet, et tūtius quam vetustiōra genera quae iam exstant. Quibus reactōriīs additīs vīs ēlectrica magnīs ordinātrīs, quālibus Amāzon societas ūtitur, suppeditārī potest nullō damnō in nātūram illātō.

Partnerem odcinka jest Storytel – link do 50 dni za darmo: https://www.storytel.com/pl/c/podcastex50days#współpracareklamowaOd młodego solidarnościowca po watykańskiego asasyna? Taka kariera jest tylko jedna – zapraszamy na trzecią, ostatnią już część naszej opowieści o Bogusławie Lindzie.*➤ ODWIEDŹ NASZ SKLEP: https://pozdrawiam.net/kategoria-produktu/podcastex/➤ WESPRZYJ PODCASTEX: https://patronite.pl/podcastex➤ POSTAW NAM KAWĘ: https://suppi.pl/podcastex ________________Zapytania biznesowe: kontakt@podcastex.pl 

Czasem dochodzimy do miejsc tak strasznych, że nie widać ani promyka światła. Balansujemy między niewiarą w to, że Bóg nas wysłucha, a niewiarą w to, że w ogóle może nas wysłuchać. Trudno nam też uwierzyć, że to, o co prosimy, mogłoby się nie spełnić — i równie trudno uwierzyć, że jednak się spełni. Taka jest chaotyczna głębia zakorzenienia naszej niewiary. Potrzebujemy nauczyciela wiary… Józefa Egipskiego. Wtedy najpierw bardzo cichutko szepczemy - Drogi Boże, jeśli kiedykolwiek zabraknie mi sił, by się modlić — usłysz moje serce. Bo ja dopiero później odkryję, że właśnie o to tylko chodziło. Na razie nasza opowieść nie kończy się optymistycznie: wejdziemy w nią w chwili, gdy — w duchowym sensie — ziarno najpierw musi obumrzeć, albo gdy, jako owoc, w dniu błogosławieństwa zostanie starte na chleb. Zapraszam na część drugą! Jeśli moja służba przynosi Ci pożytek i masz chęć, możesz postawić wirtualną kawkę. https://buycoffee.to/mirek-kulec

Endometrioza to choroba, która dotyka nawet 1 na 10 kobiet w wieku rozrodczym, ale w Polsce na diagnozę czeka się średnio… 8 do 10 lat. Moja dzisiejsza gościni – Magda Łucyan – czekała 16.W tym odcinku rozmawiamy o tym, jak wygląda życie z chorobą, której nie widać, której nikt nie traktuje poważnie i która dla wielu kobiet oznacza samotność, zwątpienie i nieustanne tłumaczenie się ze swojego bólu.Magda jest dziennikarką TVN i współautorką książki "Taka twoja uroda" - ważnej, mocnej, napisanej z myślą o kobietach, które słyszały przez całe życie, że „tak już mają”. Ale nie mają. I czas to powiedzieć głośno.Ten odcinek nie jest tylko dla osób z diagnozą. Jest dla każdej osoby, która kiedykolwiek poczuła, że jej ciało jest „nie takie”, że nikt nie słucha i że musi być silna, bo system nie jest.

Witam was w 130 odcinku podkastu Historia wg Dzieci. Dziś będziemy mówić o historii miasta o nazwie Pułtusk. A pomagać mi będzie Kuba z Pękowa koło Pułtuska.Jest to jedno z najstarszych miast, ale jak bardzo stary jest Pułtusk? Początki państwa polskiego liczy się zwykle od Mieszka I czyli od X wieku. Ale pierwsze osady w Pułtusku zbudowano już około VII wieku. Być może wiecie, że prapradziadkiem Mieszka według legendy był Piast. Już w tamtych legendarnych czasach ludzie mieszkali w miejscu gdzie dzisiaj jest Pułtusk. Warszawa jest wprawdzie dużo większa, ale Pułtusk jest dużo starszy. Jest to dzisiaj miasteczko w województwie mazowieckim.Pułtusk leży nad rzeką Narew. Rzeka ta wije się przez miasto, tworząc kanały, przez co Pułtusk nazywany jest czasem Wenecją Mazowsza. Wenecja to takie znane miasto we Włoszech, gdzie zamiast ulic pływa się kanałami. Pułtusk też ma dużo kanałów.Być może zastanawiacie się co znaczy nazwa Pułtusk. Istnieje legenda, która mówi, że dawno temu miasto nazywało się Tusk. Później z powodu pożaru połowa miasta spłonęła i została tylko połowa Tuska. Miasto zaczęto nazywać więc Pułtusk. Tak mówi lokalna legenda. Nie wiadomo czy jest prawdziwa, ale miasto rzeczywiście wiele razy płonęło.Kiedy wieś lub osada staje się coraz większa staje się miastem. Jak to się dzieje? Taka osada dostaje prawa miejskie i od tego roku już jest miastem. Np. moje miasto Bydgoszcz dostało prawa miejskie w 1346 roku. Oznacza to, że przed 1346 rokiem Bydgoszcz była wsią, a od tego 1346 roku stała się miastem. Ale kiedy prawa miejskie dostał Pułtusk?Pułtusk dostał prawa miejskie dwa razy. Czyli dwa razy  stał się miastem. Najpierw w 1257, a potem w 1339. Ale jak można zostać miastem dwa razy? Pułtusk po 1257 roku był miastem, ale przyszli wrogowie i spalili całe miasto. Wtedy nic nie zostało i właśnie z tego powodu trzeba było Pułtusk zbudować od nowa i ponownie dać mu prawa miejskie w 1339. Ale kto tak napadał na Pułtusk?Pewnie już wiecie, że Polska i Litwa się połączyły i stworzyły razem Rzeczpospolitą Obojga Narodów. Ale zanim do tego doszło oba kraje walczyły ze sobą. Litwini często najeżdżali i napadali na miasta. W 1339 Litwini zdobyli i spalili Pułtusk. Tego samego roku książę Mazowiecki postanowił odbudować miasto i ponownie dał nadał mu prawa miejskie. Ale to nie był koniec litewskich najazdów. W 1368 na Pułtusk najechał Kiejstut wujek Jagiełły. Kiejstut był ojcem Witolda. Jak pewnie wiecie później Jagiełło został królem Polski, a Witold jego kuzyn został wielkim księciem Litwy.Co robili mieszkańcy Pułtuska aby się bronić? Po pierwsze zbudowali swoje miasto na górze, ale dlaczego? Łatwiej się bronić przed atakiem, gdy się jest na górze. Wrogowie nie mogą też łatwo podejść do miasta, bo z góry wszystko lepiej widać. Co jeszcze robiono aby obronić miasto? Miasto otoczono drewnianymi palami, które były zaostrzone u góry. Ale drewno można podpalić. Jak się przed tym chroniono? Nazywano to wałem drewniano-ziemnym. Było to bardzo skuteczne przy obronie.Ta najstarsza część miasta, która była otoczona wałem znajdowała się na takim pagórku, takiej niewielkiej górze. Co teraz znajduje się na tej górze? Tam był najstarszy gród. Później zbudowano tam zamek, w którym była siedziba biskupa rządzącego w Pułtusku. Teraz jest tam hotel.Ale kto rządził w Pułtusku w średniowieczu czyli wtedy kiedy napadali na to miasto Litwini?Zwykle ziemią rządzili wtedy królowie i książęta. Ale władcami były także osoby duchowne takie jak mnisi czy biskupi. W Pułtusku rządził biskup płocki, którego nazywano księciem pułtuskim. Ale czym się różnił bisku od księcia? Książę lub król zwykle ma synów. Gdy taki książę umrze jego syn zostaje księciem. Jednak na terenach gdzie rządzili biskupowie było inaczej. Biskup, który mieszkał na zamku w Pułtusku nie miał synów. Gdy więc on umierał wybierano kolejnego biskupa. Taki biskup w dawnych czasach miał swoich żołnierzy i swoje zamki i w tym był podobny do książąt, ale różnił się od nich tym, że nie miał dzieci.W Pułtusku nie rządził książę, ale biskup. Ale to nie wszystko. Czy wiecie w jakim kraju był Pułtusk w przeszłości? Do jakiego kraju należał? Pułtusk należał do Polski, a później do Mazowsza. Czy pamiętacie co to było rozbicie dzielnicowe?Bolesław III Krzywousty rozdzielił Polskę pomiędzy swoich synów. Mazowsze dostał drugi syn Krzywoustego - Bolesław Kędzierzawy. Gdy jednak on i jego syn zmarli Mazowsze otrzymał najmłodszy syn Krzywoustego czyli Kazimierz Sprawiedliwy. Od tamtego momentu na Mazowszu rządzili książęta mazowieccy, potomkowie Kazimierza Sprawiedliwego. Później Władysław Łokietek zaczął łączyć rozbite części Polski, ale nie udało mu się przyłączyć Mazowsza. Tak więc przez wiele wieków Mazowsze było osobnym państwem, które nie należało do Polski. Właśnie wtedy na Mazowsze napadali Litwini.W Pułtusku rządzili biskup. W tym mieście powstało też kolegium jezuickie. Jezuici to byli tacy mnisi, ale najmądrzejsi. Do tego zakonu brano tylko ludzi, którzy byli bardzo inteligentni i którzy np. potrafili nauczyć się wielu języków. Nauczycielami w kolegium jezuickim w Pułtusku byli sławni jezuici. Czy słyszeliście o którymś z nich?Jakub Wujek był nauczycielem w tym kolegium, ale jest najbardziej znany z tego, że przetłumaczył Biblię na język polski. Czy wiecie jak ludzie nazywają tą Biblię? To brzmi trochę jakby to była Biblia jakiegoś wujka, czyli brata mamy lub taty. Ten jezuita tak się nazywał - Wujek i dlatego jego przekład Biblii na język polski nazywa się Biblią Wujka lub Biblią Jakuba Wujka. Aby ją przetłumaczyć musiał znać starożytne języki takie jak łacina, greka i hebrajski. Przekład Wujka powstał 400 lat temu i język polski zmienił się. Np. w Księdze Rodzaju w Biblii Wujka czytamy: “I zbudował Pan Bóg z żebra, które wyjął z Adama, białągłowę, i przywiódł ją do Adama”. W czasach Jakuba Wujka “białogłowa” to była kobieta. Dalej w tej samej księdze czytamy: “tę będą zwać Mężyną, bo z męża wzięta jest”. Dziś nie mówi się mężyna, ale mężatka. Spróbujcie kiedyś przeczytać kawałek z Biblii Wujka i zobaczcie czy rozumiecie język polski sprzed 400 lat.Pułtusk jest ważny także dla astronomów. Niedaleko Pułtuska spadło wiele odłamków takiej skały z kosmosu. Jak się nazywa taką skałę, która spada z kosmosu? Dlaczego astronomowie się tym interesują? Zwykle astronomowie muszą lecieć w kosmos aby zbadać takie latające skały. Jest to niebezpieczne, drogi i trwa bardzo długo. O wiele łatwiej jest zbadać te kawałki, które spadły na ziemię.Co zapamiętaliście z historii Pułtuska?Skąd według legendy wzięła się nazwa tego miasta?Jak budowano wały chroniące Pułtusk w najdawniejszych czasach?Dlaczego budowano takie wały drewniano-ziemne?Dlaczego Pułtusk zbudowano nad rzeką Narwią?Kto najczęściej napadał na Pułtusk?Do jakiego państwa należało miasto Pułtusk?Co zrobił z Mazowszem, a więc także z Pułtuskiem król Zygmunt Stary?Czym się różnił książę od biskupa w dawnych czasach?Co zrobił jeden z nauczycieli w kolegium Jezuickim w Pułtusku?Pułtusk to jedno z najstarszych miast Mazowsza, którego początki sięgają XI wieku, kiedy pełnił funkcję grodu obronnego i ośrodka administracyjnego. W średniowieczu stał się ważnym centrum handlu i rzemiosła, a od XV wieku był własnością biskupów płockich, którzy zbudowali tu swoją rezydencję. W XVI wieku miasto przeżywało rozkwit jako ośrodek nauki – działało tu kolegium jezuickie, jedno z pierwszych w Polsce. W 1806 roku pod Pułtuskiem doszło do dużej bitwy między wojskami napoleońskimi a rosyjskimi. Dziś miasto znane jest m.in. z najdłuższego rynku w Europie oraz historycznej architektury i licznych zabytków.

Rætt er við Önnu Björk Bjarnadóttur framkvæmdastjóra þjónustu og rekstrar ISAVIA á Keflavíkurflugvelli en undir hennar svið falla mörg fjölbreytt verkefni á flugvellinum. Má þar nefna hreinsun og viðhald flugbrauta, turninn í Keflavík, öryggisleit, flugvernd og margs konar þjónusta við farþega. Anna Björk fer í þættinum vítt og breitt yfir verkefnin í Keflavík og hvernig ISAVIA hefur breytt sinni nálgun á síðustu árum í allri þjónustu við flugfélögin og farþega, en á sama tíma að tekist á við áskoranir sem fylgja stöðugum vexti í flugumferð um völlinn.

What happens when you pair a great guitar player with a badass bassist? You get mind-bending sounds from gifted producer and multi-instrumentalist Blake Mills — known for his work with Alabama Shakes and Bob Dylan — and Grammy-winner Pino Palladino who has reshaped how we hear the bass. See: Palladino’s collaborations with everyone from Erykah Badu to Nine Inch Nails. “Taka” is hard to pin down, but easy to take in. And you can take it in IRL, because Pino Palladino & Blake Mills are hitting The Ford on Friday, Sept. 26.

Viðar Valsson hefur selt fleiri fótboltatreyjur en nokkur annar á Íslandi. Við ræddum treyjusölur og sölur á íþróttafatnaði.