Podcasts about Taki

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This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. 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.

Czy Prawo i Sprawiedliwość stoi przed największym kryzysem od czasu objęcia władzy w 2015 roku? O możliwym rozłamie, rosnącej pozycji ugrupowań na prawo od PiS oraz błędach opozycji wobec rządu Donalda Tuska mówił publicysta Łukasz Żygadło. – Mateusz Morawiecki popełni błąd, jeśli wyjdzie z PiS – ocenił. 

Vse se spreminja, čas, prostor in ljudje v njem. Po navadi sprememb ne zaznavamo, ker so drobne in vsakodnevne. Le ko so burne in prekucniške, si jih zapomnimo. Zaman pričakujemo, da bo vse tako, kot je bilo v naši mladosti. Toda je že vse prav tako, kot je, čeprav nam ni prav, da tako je. Morda. Vlade padajo, države minevajo, le človek – tak ali drugačen – je večen. Kako je na Tolminskem, smo preverili med T'minci (ponovitev).

Mt. 13,1-9 1 Tego dnia Jezus wyszedł z domu i usiadł nad jeziorem. 2 Ponieważ zgromadziły się przy Nim rzesze ludzi, skorzystał z łodzi. Wszedł do niej i usiadł, podczas gdy Jego słuchacze stali na brzegu. 3 Wiele im wówczas przekazał, a w swojej mowie odwoływał się do porównań. W jednym z nich powiedział: Pewien siewca wyszedł na pole. 4 Kiedy siał, niektóre ziarna padły na brzeg drogi. Wtedy przyleciały ptaki i zjadły je. 5 Inne padły na grunt skalisty. Nie miały tam wiele gleby. Kiełki szybko strzeliły w górę, bo gleba nie była głęboka. 6 Ale gdy wzeszło słońce, zwiędły. Ze względu na słaby korzeń — uschły. 7 Jeszcze inne padły między ciernie. Ciernie wyrosły i zadusiły je. 8 I w końcu inne padły na żyzną ziemię. Te wydały plon: stokrotny, sześćdziesięciokrotny lub trzydziestokrotny. 9 Kto ma uszy, niech rozważy moje słowa. Mt. 13,18-23 18 Wy zatem posłuchajcie, co znaczy przypowieść o siewcy. 19 Do każdego, kto słucha słów o Królestwie, lecz ich nie rozumie, przychodzi zły i porywa to, co zostało zasiane w jego sercu. Ten człowiek jest jak ziarno leżące przy drodze. 20 Człowiek jak ziarno na skałach to ten, który słucha Słowa i radośnie je przyjmuje, 21 lecz brak mu korzenia, przez chwilę wytrzymuje, lecz gdy z powodu Słowa dojdzie do ucisku lub prześladowania, zaraz się odwraca. 22 Z kolei człowiek przypominający ziarno posiane pośród cierni, to ten, który słucha Słowa, lecz troski tego wieku i zwodnicze uroki bogactwa tłamszą Słowo tak, że nie przynosi plonu. 23 Ziarno na dobrej ziemi to ten człowiek, który słucha Słowa i rozumie je. Taki wydaje owoc, jeden stokrotny, drugi sześćdziesięciokrotny, a inny trzydziestokrotny. Nauczanie z dnia 4 lipca 2026

Bismillahirrahmânirrahîm.   Seyyid, Müeyyid, Kerim, Azim, Şerif, Zarif, İmam, Hemam, Salik, Nasik, Mü'min, müfin, Muksim, Tayyip, Mutayyip, Cevat, Munkat, Kâim, Sâim, Âbit, Zahid, Sacid, Vacid, Taki, Naki, Kâmil, Lâzil, Zeki, Saki, Cemîl, Celîl, Mâz, Münas, Sait, Reşit, Sâhî, Vakî, Parisa, Nakip, Necip, Hâzî, Hâşû, Sâhip, Sâkip, Vâris, Haris, Vâsîi, Bâriğ, Faik, Lâik, Râsih, Şâmih, Veli, Tâhir, Zahir, Mûtî, Mûnî, Lebip, Habip, Şâhit, Râşit, Zait, Kâit, Basir, Muhzip, Delil, Sâdık, Hâzik, Sultan, Burhan, Hüsnü, Hüseynî, Âlîm, Hâkîm, Muîn, Mübeyyin, Misbah, Miftah, Şâkir, Zâkir, Melâz, Meâz, Sâlih, Nâsih, Fâlik, Vazıh..Kaddesallahü sırrahü aziz. Kaddesallahü sırrahü aziz. Kaddesallahü sırrahü aziz

Czy po tym podcaście ogolisz głowę na łyso? Będziesz obserwować liście na drzewach? Przekonasz się do wyjątkowo obcisłych spodenek i koszulek? Taki może być efekt słuchania o tym, jak opory powietrza wpływają na Twój wynik na mecie. Mimo że w bieganiu nie są one aż tak wielkie jak w kolarstwie, to wciąż około 10% oporu, który pokonujesz spowodowane jest właśnie oporem powietrza i to w bezwietrzny dzień. W tym odcinku podcastu Bieganie.pl rozmawiamy ze specjalistą od aerodynamiki w sporcie, kolarzem i podcasterem Piotrem Klinem. Piotr Klin większość czasu spędza w Anglii, gdzie poznał zaawansowaną wiedzę na temat aerodynamiki. W swojej pracy pomaga głownie kolarzom, triathlonistom czy łyżwiarzom szybkim. To naprawdopodobniej z jego powodu światowe władze triathlonu musiały zmienić przepisy, bo potrafił tak umieścić bidony na rowerach zawodników, że ci… jechali szybciej. W naszym podcaście opowie o tym, co robić, żebyście biegali szybciej lepiej radząc sobie z wiatrem i oporami powietrza. W tej rozmowie usłyszysz m.in. o:– Zysku aerodynamicznym na bieganiu w grupie;– Wpływie stroju na tempo biegu;– Sposobie fachowej analizy trasy;– Tipach, które pomogą w szybszym biegu bez konieczności zwiększania wysiłku fizycznego;– Jedzeniu lodu przed startem.Rozdziały:00:04:00 Aerodynamika w bieganiu 00:11:40 Czy opłaca się zwracanie uwagi na aerodynamikę w półmaratonie00:22:00 Jak obniżyć opory powietrza podczas biegu00:36:00 Wiatr w Gdańsku podczas półmaratonu00:47:15 Wpływ obcisłego stroju na szybszy biegPartnerem tego odcinka jest Garmin Półmaraton Gdańsk.

What if reality isn't what we've been told?In this episode of Paranormal Roundtable, Josh Turner, Taki, Richard, Sean, and Anthony explore the mysterious concept of The Black Cube Matrix—an alleged artificial reality overlay connected to Saturn symbolism, consciousness manipulation, ancient civilizations, interdimensional beings, and the nature of existence itself.The discussion dives deep into topics including the prison planet theory, black goo phenomena, reptilian entities, out-of-body experiences, soul consciousness, Saturn worship, the Mandela Effect, CERN, ancient mythology, quantum entanglement, spiritual warfare, and hidden aspects of human reality.

A więcej materiałów na kanale YouTube #IPPTV! #polska #katolicyzm #kk #kościół #zabobon #zakon #jezuici #historia Zacznij wspierać ten kanał, a dostaniesz te bonusy: https://www.youtube.com/channel/UCUZ9x49ZuhZt1QVJafMy5rA/join

The longer you create mokuhanga, the more your individual tastes reveal themselves in your own  work, your style, your ideas, and your unique way of seeing the world. These are the qualities that make a mokuhanga artist or craftsperson shine, and they represent the place many practitioners aspire to reach. On this episode of The Unfinished Print: A Mokuhanga Podcast, I speak with someone who has spent decades refining his style, developing his ideas, and defining his relationship with mokuhanga at the same time exploring a variety of printmaking mediums. Daniel Kelly lives and works in Kyoto, Japan, and for many years his work has been exhibited in galleries all around the world. It can also be found in private collections and in some of the world's most important museums. We discuss Daniel's studies under Tomikichiro Tokuriki and the lasting influence Tokuriki has had on his work. Daniel explains his preference for papers from outside Japan and why he generally avoids using Japanese washi. He also details his creative process, discusses his use of multiple printmaking mediums alongside mokuhanga, and he reflects on the advantages each brings to his practice. We also talk about galleries, selling work, and Daniel's views on tradition—and how, in some cases, it can hold artists back. Please follow The Unfinished Print and my own mokuhanga work on Instagram @andrezadoroznyprints or email me theunfinishedprint@gmail.com Notes: may contain a hyperlink. Simply click on the highlighted word or phrase. Artists works follow after the note if available. Pieces are mokuhanga unless otherwise noted. Dimensions are given if known. Print publishers are given if known. Daniel Kelly - website  Children's Parade (2025) [16" x 28") Lithograph on kozo Typhoon (2002) Lithograph, woodblock, and platinum on Nepalese paper. Tomikichirō Tokuriki (1902-2000) - was a Kyoto based mokuhanga printmaker and teacher. His work touched on many themes and styles. From "creative prints" or sōsaku hanga in Japanese, and his publisher/printer prints, or shin hanga prints of traditional Japanese landscapes.  Spring Night at Hirasawa Pond  (1970's) deshi (弟子) - is an apprentice under a teacher in Japanese culture. It can be found across many disciplines such as martial arts, fine arts and sport.  Citty Lights Bookstore - City Lights Bookstore is a famous independent bookstore in San Francisco's North Beach neighborhood, founded in 1953 by poet Lawrence Ferlinghetti (1919-2021). Clifton Karhu (1927-2007) -  was a mokuhanga printmaker based in Japan. Karhu lived in Japan for most of his life after studying with Tetsuo Yamada and Stanton Macdonald-Wright. HIs themes were of his home city of Kyoto, Japan. More information can be found, here.  Shijo River Bank - Famous Places of Kyoto (18.5" x 15.2")  Honoré Daumier (1808–1879) was a French printmaker, painter, and sculptor best known for his sharp social and political satire. Working primarily in lithography, he created thousands of prints that critiqued politicians, the legal system, and everyday life in nineteenth-century France. Daumier's ability to combine technical mastery with keen observation of human character made him one of the most influential printmakers in Western art history, and his work continues to inspire artists today. Les Plaisirs de l'Hiver (1836) Colour Lithograph [7" x 8.3"] Ted Coyler - is a Canadian printmaker originally from Nova Scotia, Canada. He studied under Toshi Yoshida and makes mokuhanga with mixed media as well as CEAHD lithography. More info, here.  Tsumago (20" x 14")  CWAJ (College Women's Association of Japan) Print Show - is one of Japan's most respected exhibitions of contemporary printmaking. Established in 1956, the annual exhibition showcases both emerging and established artists working across a variety of printmaking techniques. Organized by the College Women's Association of Japan, the show has played an important role in promoting contemporary Japanese prints to international audiences while supporting educational scholarships and programs. For many artists, inclusion in the exhibition is a significant mark of recognition within the printmaking community.  Maurice Sanchez - is a New York–based master printmaker specializing in lithography and collaborative fine art printing. Working through his workshop Derrière L'Étoile Studios, he has collaborated with many major contemporary artists, helping translate drawings and ideas into technically precise and visually rich prints. More info, here.  Untitled (1988) by Maurice Sánchez, Barbara Kruger & James Miller - photo offset lithograph on Rives BFK wove paper   Tatyana Grosman (1904–1982) - was a Russian-American print publisher and founder of Universal Limited Art Editions (ULAE) on Long Island, one of the most influential print workshops in postwar American art. Working closely with artists in a highly collaborative studio environment, she encouraged experimentation with lithography and other print techniques, helping to redefine printmaking as a primary artistic medium rather than reproduction. Through ULAE, she supported landmark collaborations with artists such as Jasper Johns, Robert Rauschenberg, Helen Frankenthaler, and Cy Twombly, playing a central role in the resurgence of American printmaking in the 1960s. Nihonteki (日本的) - is a Japanese word meaning Japanese-style. And is often used to describe a thing thsat reflects qualities that are associated with Japan. It's often used to describe something that reflects qualities associated with Japan such as aesthetics, behavior, design, or cultural approach.  Tamarind Institute - was originally founded in Los Angeles in 1960 by June Wayne, and is a world renowned center for fine art lithography. Established to revive and sustain the art of lithography, which was in decline in the United States, Tamarind quickly became a leader in the education and promotion of lithographic techniques. In 1970, the institute moved to the University of New Mexico in Albuquerque, where it continues to thrive as a key institution in the printmaking world. Dedicated to advancing the lithographic arts through rigorous education, collaborative projects, and the production of high-quality prints, the Tamarind Institute's influence extends globally, contributing significantly to the development and appreciation of lithography as a vibrant art form. More info, here.  Michael Verne - is a gallerist based in Cleveland, Ohio, USA.  Michael specializes in contemporary Japanese prints and paintings. Michael's interview with The Unfinished Print can be found, here.  Sarah Brayer - is a visual artist who is based in Kyoto, Japan. Her works are predominantly poured Japanese paper (washi). Sarah was the first Western artist to work at the Taki paper mill in Echizen. This is where she currently make her paperworks. Sarah have worked continuously in Echizen since 1986 as the only Western artist to do so. Sarah Brayer has also produced mokuhanga in her career. More information can be found, here. Sarah's interview with The Unfinished Print can be found, here.  White Spread (2026) - poured washi [23.75″ x 36.25″] Ren Brown Collection -  is gallery in Bodega Bay, California featuring contemporary Japanese prints, handmade ceramics and jewelry, Japanese antiques, and works by California artists and sculptors. Each piece reflects a dedication to quality, cultural heritage, and creative expression. More info, here.  Mayumi Oda - is a Buddhist teacher and artist based in Hawai'i. Her artwork has gained international recognition, having traveled worldwide. In addition to her artistic pursuits, Mayumi is an environmental activist and resides and works at Ginger Hill Farm, an eco-retreat on the Big Island of Hawai'i. Explore more about Mayumi Oda's work, here. Majushri - on a bicycle (1980) [20" x 29"] seriagraph Kremer Pigemente - is a European based seller of various types of pigments for the world market.Kremer sells different pigment powders, binders, tools, and specialty chemicals tailored for fine art painting, restoration, monument preservation, and specialized handcrafts. More info can be found, here.  Fauvist Colour Theory -   is an approach to colour developed by the Fauves in early 20th-century France, including artists like Henri Matisse (1869-1954) and André Derain (1880-1854). Instead of using colour to describe reality, they used it expressively—often applying pure, unmixed pigments directly from the tube to create intense, non-naturalistic effects. Colour became independent from form and light, used to convey emotion, rhythm, and visual impact rather than accurate representation. This liberated approach to colour was short-lived as a movement but had a lasting influence on modern and contemporary art. Kathy Caraccio - is a master printer, artist, curator, professor, and collector who has collaborated with hundreds of artists from around the world. Through her studio, she has fostered a vibrant, supportive community rooted in shared creativity and craft. More info can be found, here.  Offering (1973) viscosity etching [11"x11") Stanton Macdonald-Wright's colour theory - formed the basis of Synchromism, an abstract art movement he co-founded in 1913 with Morgan Russell. Synchromism, meaning "with colour," sought to construct painting through colour alone, treating it as the primary driver of form, rhythm, and spatial depth rather than line or traditional representation. Drawing parallels with musical composition, Macdonald-Wright and Russell aimed to create visual "harmonies" where colours functioned like chords, building dynamic and structured relationships across the canvas. The result was one of the earliest American contributions to abstraction, grounded in a systematic exploration of colour as an expressive and structural force. © Popular Wheat Productions logo designed and produced by Douglas Batchelor and André Zadorozny  Introduction music while working - Lester Young / Oscar Peterson  Disclaimer: Please do not reproduce or use anything from this podcast without shooting me an email and getting my express written or verbal consent. I'm friendly :) The opinions expressed by guests on The Unfinished Print: A Mokuhanga Podcast do not necessarily represent the opinions or beliefs of André Zadorozny.       

This week's guest is designer of Taki and Halli Galli, Haim Shafir. We talk about being an institution, creativity and legacy...but which games did he choose?Become a supporter of this podcast: https://www.spreaker.com/podcast/five-games-for-doomsday--5631121/support.Support the show here

Gdy pracujesz z plikiem krok po kroku, łatwiej zachować porządek, logicznie przejść od danych do obserwacji i zbudować rekomendację, która ma sens biznesowy. Taki sposób pracy daje Ci też coś więcej niż sprawny plik – pokazuje, że rozumiesz kontekst, widzisz konsekwencje liczb i potrafisz wpływać na decyzje. A to są już argumenty, które mogą przydać się przy rozmowie o podwyżce czy awansie. W tym odcinku pokażę Ci mapę 5 kroków, dzięki której raport w Excelu przestaje być mechanicznym „klepaniem pliku”, a zaczyna być narzędziem do podejmowania lepszych decyzji. Nazywam się Michał Kowalczyk i witam Cię w Excellent Work Podcast.W tym odcinku dowiesz się:

Pamiętaj, zaobserwuj ten podcast i zostaw po sobie 5 gwiazdek na Spotify. Serio, takie rzeczy pomagają bardziej, niż myślisz. A KUKU! To taki odcinek-niespodzianka. Dosłownie wczoraj wysłałam do wydawcy kolejną książkę, dziś usiadłam do mikrofonu, a jutro zaczynam pisać następną. Pomyślałam więc, że zanim znów zniknę pod stosem notatek, rękopisów i kubków po kawie, opowiem Ci historię jednego z najbardziej niezwykłych artystów w dziejach.Będzie o Henrim de Toulouse-Lautrecu. Arystokracie, który zamiast salonów wybrał nocne życie Montmartre'u. Zanim jednak jego plakaty promujące słynny kabaret Moulin Rouge zalały Paryż, Lautrec był po prostu uczniem. A jego nauczyciel zamiast dmuchać mu w skrzydła, skutecznie je podcinał. Tyle że Lautrec miał doskonałą pamięć. I poczucie humoru. A na koniec przeczytam Ci fragment książki, którą poświęciłam Lautrecowi. Chcę pokazać, że piszę dokładnie tak, jak mówię. Z serducha i bez nadęcia. Klikaj i słuchaj!Chcesz moją książkę z autografem? Napisz do mnie na Facebooku przez profil Agnieszka Kijas.!!! I JESZCZE JEDNO !!!Jeśli lubisz słuchać podcastów o sztuce i chcesz wspierać ich rozwój, możesz postawić mi kawę. MEGA DZIĘKI!!!muza: 1964 in Francecatch22music

W tym odcinku rozmawiamy z Alicją Griffiths, YouTuberką i kolekcjonerką luksusowych torebek z Brisbane. Pytamy o to, co stoi za pasją do marek takich jak Louis Vuitton, jak tego rodzaju luksus wpływa na poczucie tożsamości i dlaczego w jej domu znalazło się ponad 50 torebek.

 Wewnętrzne napięcia w obozie prawicy coraz trudniej ukryć. Piotr Semka w rozmowie komentował relacje między prezydentem Karolem Nawrockim a Prawem i Sprawiedliwością, spór wokół nominacji sędziego Kapińskiego oraz głośne wystąpienie Sławomira Cenckiewicza. – „Część PiS jest nieufna wobec Morawieckiego” – stwierdza publicysta. 

Taki, a lifelong astral operator in multiple dimensions joins us for a discussion about her astral experiences which involved encounters with negative entities as well as positive entities. She has been subjected to MK Ultra type trauma in the astral. Both interdimensional entities and military operatives working in other dimensions. She has the ability to shapeshift into a werewolf in the astral planes. Taki has had encounters with vampires. Satanic cults have tried to recruit her. Shawn (who previously appeared as “Grey Wolf” on the Cosmic Switchboard) discusses his connection to Taki and the similar experiences he’s had which relate to Taki’s experiences. Taki and Shawn discuss their shared paranormal background and how they connected through the Penal Around Table channel. Shawn recounts his lifelong fascination with dogmen and werewolves, while Taki shares her childhood experiences of trying to shapeshift into animals and later encountering a large, upright dogman in an astral dreamscape. They explore the physical sensations of astral travel, including being detained by scientists in other dimensions and using a stethoscope-like device to snap back into the physical body. In Part 2, the conversation shifts to interdimensional travel and frequency manipulation. Taki describes a recent out-of-body experience where she was trapped in a hotel-like realm and had to pray to escape. Shawn explains the Black Cube effect, how dark magic weighs down our reality, and the role of smart meters and power transformers in attracting black goo entities. They also discuss DNA activation in hybrid bloodlines, military interdimensional scouting, and how recovered craft use trans spatial resonators to shift frequencies between realities. Taki and Shawn also discuss Vampires and shapeshifting. Part 1: https://www.thecosmicswitchboard.com/wp-content/uploads/2026/05/Taki-and-Shawn-Part-1.mp3&Download: mp3 Audio Part 2 – Members Only: https://www.thecosmicswitchboard.com/wp-content/uploads/2026/05/Taki-and-Shawn-Part-2.mp3To Play or Download: Login or Join To Download Use the link under the player for the part you want to download. The post Astral Shapeshifting & Interdimensional Dogmen – Taki & Shawn Interview with James Bartley appeared first on The Cosmic Switchboard.

Rozmowa Piotra Szczepańskiego z Jerzym Markiem Nowakowskim i Witold Jurasz w ramach cyklu #rozmowywszechnicy [19 maja 2026 r.]Wizyta międzypaństwowa to często inna forma rywalizacji między państwami, szczególnie w przypadku mocarstw. Tak było również w czasie wizyty prezydenta Trumpa w Chinach. Wystrój i wizyty w różnych miejscach miał przyćmić Amerykanów. A wygłaszane przemówienia były groźbami, deklaracjami intencji, wyznaczaniem czerwonych linii, wyzwaniami do wspólnego rządzenia światem.Wspominając Tajwan przewodniczący Xi, nawiązał do symbolicznej “pułapki Tukidydesa”, opisu sytuacji zakorzenionej głęboko w cywilizacji zachodniej.Poza tym było całe mnóstwo drobnych gestów przypominających wielkość i przewagę Chin.Wizyta była wstrzemięźliwie relacjonowana przez kontrolowane chińskie media. A niektórzy korespondenci odnieśli wrażenie, że więcej uwagi poświęcono spotkaniu Xi z prezydentem Tadżykistanu, Rachmonem.Air Force One z prezydentem miał międzylądowanie na Alasce, gdzie Jen-Hsung (Jensen) Huang, Tajwańczyk z pochodzenia “dosiadł się” do samolotu. Podobno “został dopisany” do delegacji w ostatniej chwili. Huang przedłużył wizytę w Pekinie. Pojawiły się liczne zdjęcia i filmiki z ulic Pekinu, gdy rozmawia z ludźmi i kupuje jedzenie w barach i straganach szybkiej obsługi. Czuł się w Pekinie jak u siebie.Gdy w czasie wizyty w zamkniętym kompleksie Zhongnanhai prezydent Trump zapytał, czy tu są zapraszani inni prezydenci, przewodniczący Xi odpowiedział, że bardzo rzadko, “na przykład Putin”. Za kilka dni wizytę w Pekinie złoży Władimir Putin… O tym ale też o innych wydarzeniach i sprawach międzynarodowych we wtorek, 19 maja.Gośćmi Wszechnicy będą Jerzy Marek Nowakowski (耶日·馬雷克·諾瓦科夫斯基) i Witold Jurasz (維托爾德·尤拉斯)Piotr Szczepański (皮奧特·甚切潘斯基 )Witold Tomasz Jurasz – polski dziennikarz, publicysta i były dyplomata, specjalizujący się w tematyce polityki zagranicznej, bezpieczeństwa międzynarodowego oraz Europy Wschodniej. Absolwent Instytutu Stosunków Międzynarodowych Uniwersytetu Warszawskiego, w latach 2005–2012 pracował w polskiej służbie zagranicznej m.in. w Moskwie i Mińsku, gdzie pełnił funkcję chargé d'affaires Ambasady RP na Białorusi. Obecnie związany z portalem Onet, gdzie publikuje analizy i prowadzi podcast „Raport międzynarodowy”. Jest również założycielem Fundacji Ośrodek Analiz Strategicznych.Jeśli chcesz wspierać Wszechnicę w dalszym tworzeniu treści, organizowaniu kolejnych #rozmówWszechnicy, możesz:1. Zostać Patronem Wszechnicy FWW w serwisie https://patronite.pl/wszechnicafwwPrzez portal Patronite możesz wesprzeć tworzenie cyklu #rozmowyWszechnicy nie tylko dobrym słowem, ale i finansowo. Będąc Patronką/Patronem wpłacasz regularne, comiesięczne kwoty na konto Wszechnicy, a my dzięki Twojemu wsparciu możemy dalej rozwijać naszą działalność. W ramach podziękowania mamy dla Was drobne nagrody.2. Możesz wspierać nas, robiąc zakupy za pomocą serwisu Fanimani.pl - https://tiny.pl/d9wz-p96Jeżeli robisz zakupy w internecie, możesz nas bezpłatnie wspierać. Z każdego Twojego zakupu średnio 2,5% jego wartości trafi do Wszechnicy, jeśli zaczniesz korzystać z serwisu FaniMani.pl Ty nic nie dopłacasz!3. Możesz przekazać nam darowiznę na cele statutowe tradycyjnym przelewemDarowizny dla Fundacji Wspomagania Wsi można przekazywać na konto nr:33 1600 1462 1808 7033 4000 0001Fundacja Wspomagania WsiZnajdź nas: https://www.youtube.com/c/WszechnicaFWW/https://www.facebook.com/WszechnicaFWW1/https://anchor.fm/wszechnicaorgpl---historiahttps://anchor.fm/wszechnica-fww-naukahttps://wszechnica.org.pl/#rozmowywszechnicy #Chiny #USA #Trump #XiJinping #geopolityka #politykazagraniczna #stosunkimiedzynarodowe #bezpieczeństwo #Tajwan #Rosja #Putin #JerzyMarekNowakowski #WitoldJurasz #PiotrSzczepański #WszechnicaFWW #świat #dyplomacja #Azja #EuropaWschodnia

Grażyna Torbicka jest polską dziennikarką, prezenterką telewizyjną, konferansjerką i osobowością telewizyjną. Jest też ambasadorką marki L'Oréal Paris i opowiada swoje lekcje wartości. Kim jest naprawdę Grażyna Torbicka - wywiad w którym opowiada o swoim życiu. Rozmawiamy o tym jak zmieniało się kino, również polskie kino i jak hasło 'Kocham kino' na stałe wpisało się do języka polskiego właśnie dzięki programowi Grażyny Torbickiej. Jak wygląda jej życie prywatne - Grażyna Torbicka uchyla rąbka tajemnicy i opowiada o tym, co ją ukształtowało. To szczera rozmowa, z której dowiesz się więcej o Grażynie Torbickiej, ale też wiele o pasji do kina, bo miłość do srebrnego ekranu towarzyszy Grażynie od zawsze. Współpraca reklamowa z L'Oréal Paris@LOrealParisPolska  #lorealparis #LessonsOfWorth

7 maja 1945 roku – bezwarunkowa kapitulacja III Rzeszy. Dlaczego do niej doszło, mimo oszałamiających sukcesów w pierwszym okresie wojny? Czy ta historia mogła potoczyć się inaczej? Takie pytania zadajemy w najnowszym odcinku Norbertowi Bączykowi, historykowi, publicyście znanemu szerokiej publiczności z podcastu Wojenne Historie. Taki oto „crossover” między popularnymi podcastami przygotowaliśmy dla Was na 300. odcinek RN!

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Tonight on APEX Express, Host Miko Lee focuses on Asian American Men, Bruce Lee and the mano-sphere. She chats with renowned author and thinker Jeff Chang about his new book: Bruce Lee & the making of Asian America, Water Mirror Echo. Then she talks with Rachel Koelzer the Communications Director for Nakasec about their new study of Asian American men and the manosphere. How are images of Asian American male identify being shaped and formed in our current society and what does Bruce Lee have to do with this? Listen in. More in tonight's show Jeff Chang's book: Water, Mirror, Echo Nakasec ReportAsian American Men and Mano-sphere CAAMFest 2026, running May 7-10, 2026, San Francisco's AMC Kabuki Theatre Show Transcripts [00:00:00] Opening: Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   [00:00:40] Miko Lee: Welcome to Apex Express. I'm your host, Mika Lee, and tonight we are focusing on Asian American men, Bruce Lee and the Manosphere. I chat with renowned author and thinker Jeff Chang about his new book, Bruce Lee and the Making of Asian America Water Mirror Echo. Then I speak with Rachel Koelzer, the communications director for NAKASEC, about their new study of Asian American men and the Manosphere. So how are images of Asian American male identity being shaped and formed in our current society, and what does Bruce Lee have to do with all this? First, listen to my conversation with author Jeff Chang. Welcome Jeff Chang to Apex Express.    [00:01:24] Jeff Chang: Ah, it's so great to be here. Miko. So happy.    [00:01:27] Miko Lee: I'm so happy to talk with you about your latest book. You're such a prolific writer, and here you have written a big Bruce Lee and the Making of Asian America Water Mirror Echo. Such a mighty title. I wanna start first just a question that I ask all of my guests, which is, who are your people and what legacy do you carry with you?   [00:01:49] Jeff Chang: Oh my gosh. What a great question to start with. You know, my family, my communities, they all kind of blend together, the blood family, the kin family, and the chosen family, for me. I guess I'm always [laughs], I'm first born Chinese Kanaka, you know, I'm always aware that I am, representing, I guess, So I, you know, I carry that family with me wherever I go.   [00:02:16] Miko Lee: I, I think I know what that means. But for our audience that might not know what a firstborn Chinese kanaka means, can you break that down a little bit? What does that mean to you when you say that?    [00:02:25] Jeff Chang: Yeah, I mean, you know, it's just the, i, it it's just a thing of, you know, you're gonna go out and represent the family and, you're thrust into Taking on responsibilities and stuff for your folks, your siblings, your, younger cousins, those kinds of things. I was always very aware of that within the family. My dad's from a really big family, had six siblings and, my mom's from a large extended, family. so that's, That's such a fantastic question Miko. Bruce was the second child, which, you know, birth order and all that kind of stuff. It also squares, I think with, a Chinese family. He felt like he was always in the shadow of his older brother.   [00:03:10] Miko Lee: Okay. Hold on. Let's get to Bruce in a second. I wanna finish with you as an author, creator person.    [00:03:16] Jeff Chang: Okay.    [00:03:16] Miko Lee: Wait, so you are the number one son.    [00:03:18] Jeff Chang: I'm the number one son. Yeah.    [00:03:19] Miko Lee: Ooh, okay. I get it. Yeah. And then what is the legacy that you carry with you?    [00:03:24] Jeff Chang: The legacy. I just have to represent, in a point, a kind of a way, in a proper kind of a way. You know, the family , and those kinds of things. I was also very rebellious. I came back after my freshman year as the Berkeley Radical. My Uncle Fungi was like, oh, here comes the Berkeley radical. Okay. Then of course, you gotta sit down and drink beer and tell 'em , all the stories and that kind of thing. So, you know, just being able to, carry on, a legacy of being upright and being, just, right. And sort of being appropriate in all that you do. just aware of that. Grew up aware of that. Yeah.    [00:04:02] Miko Lee: And then what was your first memory of Bruce Lee?   [00:04:06] Jeff Chang: Ah, I don't have a first memory. He was just part of the ether, you know what I mean? He was part of the   [00:04:10] Miko Lee: Ah, yeah.   [00:04:11] Jeff Chang: Yeah. He was part of the air. I think I came of age, after the generation, like my older cousins who were able to see Bruce in the theaters. We came up the next generation, we saw Bruce on tv. Return of the Dragon would come on and everybody would stop everything and just watch that. During the commercial breaks we're jumping around and kicking each other and stuff like that. I mean that, that kind of thing, right?    [00:04:34] Miko Lee: Yeah, totally. When I was growing up, people would always ask me if I was related to Bruce Lee, because Lee, because that was like, right, yeah, Lee. Yeah. Yeah. There's not a billion Lees' in the world.    [00:04:44] Jeff Chang: Yeah, yeah, yeah. Totally.    [00:04:45] Miko Lee: Yeah. So I get it and I try to explain to my daughters, and our kids are around the same age, the cultural phenomenon that he was, and it's hard to explain it to this generation because there wasn't really other Asian American representation than Bruce Lee when we were growing up.   [00:05:03] Jeff Chang: Yeah. Yeah. And now they have Alysa Liu, you know, they have eileen Gu, they have all of these different folks. So if you don't like Alysa, you could like Eileen. Or if you don't like, if you like Eileen, you don't have to like Alysa. Right. Or you can like 'em both. They have choices.   [00:05:14] Miko Lee: You could like Chloe.    [00:05:16] Jeff Chang: Yeah, yeah, yeah, yeah. They like Chloe, right? There's choices. Yeah. Like Chloe's on the Olympic stand with two other Asians. It's just wild. It's a beautiful thing. and it's not like the kind of reality that we grew up in. It's true.    [00:05:29] Miko Lee: Yeah. So what made you decide to write this book? you've written many books about pop culture and around theory and around Americana, and what made you decide to write a book about Bruce Lee?    [00:05:41] Jeff Chang: So the book came to me actually, it was an Asian American editor back during a time, not so long ago, but a while ago, when there weren't a lot of Asian American editors in the business. And he came to me and that was amazing in and of itself. And he said basically, Hey man, you did this book on hip hop. This is back in, the latter part of the two thousands. I wanna imagine I haven't gone back and looked at the date. 'cause it, it actually hurts me to think about it. But he saw you did this book like. Do you think you could do a book on Bruce Lee? And I was like, yeah, I could do that. I was hyped to do that. Please. Because Yeah. 'cause Bruce was our hero. Yeah. Just like we were talking about. The most famous Asian American who's ever lived. It took me a long time to get going and I gotta admit I lost the plot at some point. I just was like, what am I doing? There were books that came out, about Bruce in the interim. there was one other biography that had come out, in the late 2010s,    [00:06:37] Miko Lee: and I think I told you about one of the books. I think it's that book that I read written by a white guy and I wrote about it in good reads because I read a lot and that's how I keep track of the books I read. I don't think about anybody else reading those reviews that I write? It's like writing in a journal or something. Now I use story graph ‘ it's amazing. Not commercial, but at the time I used Goodreads and the author wrote back to me, I think I told you this story.    [00:07:04] Jeff Chang: Yeah, yeah. Tell me. Tell, so what did you write and what did the author write back to you?   [00:07:08] Miko Lee: I wrote that I thought that this author did not understand what an icon Bruce was to the Asian American community, and it was written in a way that didn't, grasp the whole complexity of what he meant to us. He wrote this really, mean note back to me about how he had Shannon, Bruce's daughter's support and he was the one that could tell the story. And I thought, whoa, I was just shocked. That was the first time. Since then, I've had many different authors write back to me, but that was like the first one and wrote back in a mean way. So anyways.    [00:07:39] Jeff Chang: Was it public or this was a private, A private email back to you.    [00:07:43] Miko Lee: I think it's public. I don't know. Have to go look. I was shook at the time. Like what?    [00:07:49] Jeff Chang: Wow. Okay.    [00:07:50] Miko Lee: Anyway, so when I heard you were writing a book, I said, okay, finally, finally. Yay.    [00:07:55] Jeff Chang: Hmm. Yeah. You know, and I'll be honest, I, I had this sort of crisis of confidence. I was sort of like, you know, this is, okay, we'll put it out there. 'cause you already went there. It's Matthew Polly's book, Bruce Lee Life. I read it, he had done amazing research. He had spoken to a lot of people. I thought I was supposed to do this kind of a book. Now there's a particular kind of genre, that folks who are maybe in the industry recognize and, it's called I'm putting scare quotes around this, like the definitive biography,    [00:08:27] Miko Lee: right.    [00:08:28] Jeff Chang: In this particular case, the definitive biography, because he's a movie star s. Sort of coincides or converges with this other genre, which is the celebrity biography. I'm putting scare quotes around that too. So, the mission of a celebrity biographer is really to tell a story of, this celebrity. Is not as cool as you think they are. Like, their crap stinks. They cheated on their spouses. They like didn't file their taxes, they kicked their dog, they said mean things to different people. That's a celebrity biography. It's basically to tarnish the star. and if not, then it's sort of a hagiography, which is sort of a whole other kind of thing. And we don't wanna do that as writers. We wanna approach the truth. But there's sort of a certain kind of thing that comes into play, with Bruce. There's a sort of genre of the take down of Bruce where it's usually men that are writing this, and the men are usually like, well, Bruce was my hero when I was a kid, but now I've gotta take him down. You know what I mean? It's, and so you see it over and over again and, you know, there's a sort of a weird thing going on, especially I think with, white males who have loved Bruce Lee in the past feeling like they need to take him down.So let's say    [00:09:50] Miko Lee: Quinton Tarantino.    [00:09:52] Jeff Chang: Okay, you said it. I didn't, but I was gonna say like Albert Goldman, who was a journalist who famously wrote a take down of Elvis Presley.    [00:10:00] Miko Lee: Right.   [00:10:01] Jeff Chang: and did one of Bruce that was unbelievably racist. Now, I'm not saying that Matthew was trying to do this at all. I think that his scholarship and his work was really, really good. But I, I felt crowded out a little bit. You know, I felt like, gosh, I don't know what there is to say? I was very aware that there were a lot of books that had been written about Bruce and that I was writing into or out of, or in opposition to a tradition.   [00:10:30] Miko Lee: Mm-hmm.    [00:10:31] Jeff Chang: These are the Bruce. Lee Stories. and so at that particular point, in the late 2000 tens, I just said, what am I gonna do? And Lourdes, my partner, walked me up to the park and just tore into me like, what, you're gonna give up now? You can't give up now. You gotta do this, you have to. Who else is gonna do this? And I'm just feeling all that, Chinese Kanaka, firstborn, guilt, responsibility. she's about the only person that I can take a tongue lashing like that from. We walk back the mile to the house and my head was between my legs and I was like, all right, I'll do it. I'll do it. But I didn't know what I was gonna do to be completely real. I didn't know what I was gonna do. So the other thing that was kind of happening at this particular point was I was noticing, and you and I both have, children who are now adults, but at that time they were younger. They were like coming into their own, they're in their teens and that kind of thing, and that particular generation was coming up in some ways. Like we talked about, like they had all of these folks that they could look to.    [00:11:34] Miko Lee: Mm-hmm.    [00:11:34] Jeff Chang: Right. you know, our kids have opportunities in media that we never had.   [00:11:39] Miko Lee: Mm-hmm.    [00:11:39] Jeff Chang: We've had to break through in a lot of ways. And there was also, in a weird way, this sort of entropy around this notion of Asian America. Like young people who call themselves Asian American would also sit around and be like, what even is an Asian American? How do I relate to these other types of folks who are also classed as Asian Americans, or who describe themselves as Asian Americans as well. Like politically, culturally, the kind of food we eat, the way we dress, who we hang out with. Like all of the diversity that we've celebrated for so many years felt like entropy, I think, to them like this is, there's no center to this anymore. Then the pandemic happened and the violence, Was one way of saying this is it's the ice cube moment. This is what they think of you. You know what I mean? Yeah. And, and I think that was what galvanized, especially a lot of young people to find a new sense of purpose, a new sense of activism, a new sense of, how to be in the world And    [00:12:43] Miko Lee: for maybe some young folks who had never felt that they had experienced direct racism before, to suddenly see it really blatant in the community.    [00:12:52] Jeff Chang: Right. And, it was personal. It touched all of us. I know everyone has stories about how we were treated during the pandemic, and especially the women and especially, the queer folks. In a lot of ways it was paradigm shifting and it was paradigm shifting for me too, you know, so I'm writing about this guy who considers himself a martial artist.    [00:13:13] Miko Lee: Mm-hmm.    [00:13:14] Jeff Chang: And he's teaching people about self-defense.    [00:13:18] Miko Lee: Mm-hmm.    [00:13:19] Jeff Chang: And in his career being accused of fomenting violence, like a lot of. Folks in hip hop have been over the years.    [00:13:27] Miko Lee: Mm-hmm.    [00:13:28] Jeff Chang: I'm suddenly like looking at this in a completely different light. What does it mean to think about self-defense and violence and training to be a warrior, right? I have a lot of folks who are in the military. My mom worked for the police department, like what does that mean? For somebody like me who's, essentially anti militarist, who has critiques of the police, as we all should. who's a deep supporter of Black Lives Matter, like how do we think about what it means to, to be a warrior, and also to understand like the dignity, right in wanting to be a protector.    [00:14:04] Miko Lee: Right.    [00:14:05] Jeff Chang: Right. And to, uplift what that means, but to kind of think about all of these existential questions and then at the same time to see Bruce popping back up on our walls and murals and popping up on our feeds as a symbol, right. Of pride. Especially during this particular period, near us in the bay, like in San Francisco, Chinatown or Oakland Chinatown, young people bringing back the image of Bruce as a symbol of pride and also this sort of cry for like, can you see us? This sort of underlying desire to find solidarity. All of this mixed up with this like identity crisis that is now taking a different type of turn. So it was a lot to think about and suddenly I was just like, oh, oh, oh, wait a minute. Maybe that's what I'm supposed to write about. So the book became, about Bruce, but also about Bruce as an Asian American and about him kind of traveling parallel to the rise of the Asian American movement.    [00:15:04] Miko Lee: Yeah, I think it's so powerful that way, that it does tell this whole Asian American history for folks that might not know from, the very beginning of our, coming from the exclusion act to I hotel, to Vincent Chin and not just like politically, but then also cinematically because he crossed over so many barriers for us. So we're also getting Asian American cinema history with Anna May Wong and Sessue Hayakawa, and even the Hong Kong industry. So I love how you combined all these different elements. It's such a wonderful way to look at that. And I'm wondering what made you decide to organize the book into these three categories of water, mirror, echo.   [00:15:44] Jeff Chang: The line came first, Bruce's famous. Epigraph is, be water my friend, and, me being the nerd that I am, I wanted to trace the origins of that and found it pretty quickly, in a sort of, Daoist type of text. called the leads and the full, Section that, had influenced Bruce so much was moving be like water, still be like a mirror, respond like an echo. This is a line that actually resonates through Zen Buddhism as well. It was one of those things where when I first read it in Bruce's Dao Jeet Kun Do, I fell outta my chair. It was amazing. It blew me away. We'd all heard “be water.” We'd heard athletes say it. we'd heard, business leaders, say, we saw the activists in Hong Kong, using it, in the streets. and. Yet to see all of this together was even deeper. That was a window into wow. We think of Bruce as the great popularizer of martial arts. Bruce, he's not recognized as the great popularizer of Asian philosophy, in a lot of ways. It happened during this particular period during the sixties where, views of Asians and Asian Americans were beginning to shift dramatically, opening up in a lot of ways. So we had this phrase, my editor, Akia Clark, and I. She was like, all right, “how are you gonna organize this Jeff?” I was like, I don't know, help me. And she's like, all right, there's a water, there's a mirror, there's an echo here. And it actually tracks to his life and the arc of his story and I was like, “oh, wow. Yeah.” So I can't take any credit. I have to give it to my editor, who is,    [00:17:24] Miko Lee: that's a good editor.    [00:17:25] Jeff Chang: Amazing. Yo, she was amazing. Rekia was like, I signed you because, I grew up and the only Asian I knew was Bruce Lee. She grew up in largely black communities. She was like, I need to know more. , I really want to hear your take on this. And, and So it was a, an incredible collaboration in that way because it was the type of here's where we meet. She was literally giving me free reign to be able to tell me a story. Tell me why we're meeting here. Right. Why were we meeting through Bruce? That ended up giving me so much confidence and focus after I'd had, all of these years of being in the woods and, uh, what am I gonna do? And then, Lourdes is trying to shake me up That's kind of how it,    [00:18:09] Miko Lee: it took that time, that time to simmer, and your creative juices to be able to come up with this.    [00:18:15] Jeff Chang: Yeah. Yeah. It didn't feel. Like it at the time, but looking back now, I'm not the fastest, ho nu in the water.    [00:18:22] Miko Lee: Because you talked a little bit about confidence and how much Bruce shared about, Asian philosophy, which I think is really true. I wonder if you could speak a little bit more about his sense of confidence, both in himself, and then a sense of destiny, like the mark that he was gonna leave on the planet.    [00:18:38] Jeff Chang: It's very interesting to me because I think that this has been kind of, a part of the Bruce Lee legend. It was like he was born for a purpose. I was going through his papers and talking to, his, surviving family members and friends, like it was all improv.    [00:18:55] Miko Lee: Really him saying all those things was improv. What was all improv?    [00:18:59] Jeff Chang: Yeah. I think part of it, I think, well, maybe it wasn't an all improv, certainly he was driven.   [00:19:04] Miko Lee: Mm-hmm.    [00:19:04] Jeff Chang: He was incredibly ambitious and he was incredibly driven and he knew where he wanted to go. Absolutely 2000%, I think he entered this journey, like all of us in our journeys, you know, like we're maybe packed for the journey, but we might find along the way that we don't have what we need. I was attuned to the points where that narrative would break down. To all of the vulnerabilities that he was feeling in different moments. and especially because I got to talk to folks, who knew him, who maybe hadn't necessarily been interviewed in like, the years. His very close Asian American friends, the folks who knew him, off the martial arts training floor. the folks who thought he was weird and kind of corny, folks at UW. All of these folks knew him at the University of Washington. And the, the common thing was, this guy's goofy. He's just had a one track mind. Like, he just wants to like show us like. Like Gung fu things all the time. Like who does that?    [00:20:08] Miko Lee: Like Bruce stop already. We heard that.    [00:20:10] Jeff Chang: right, right. Like punch me like, you want me to punch you? That was funny. You know, I was just, and that was sort of also a mind shift, you know, like    [00:20:19] Miko Lee: Yeah.   [00:20:19] Jeff Chang: It was like, oh, so there was a time before    [00:20:21] Miko Lee: he was revered,    [00:20:22] Jeff Chang: the cool guy. Yeah, before he was the cool guy. Then before he was the guy that was like super suave and like all the, whatever all the ladies wanted and all the guys wanted to be like, that's been the Bruce narrative. So I was attuned to those parts and what strikes me is how much at the end he stuck to his guns. Like folks will read this in the last section of the book, and I don't want to give it away, but this is when Destiny kicks in and Bruce rises to the top and he makes another dragon. He becomes this global star and it was meant to happen. And I was like, no. He was actually fighting every step of the way. Like every day of his life. He felt like this thing was gonna fall apart. At one time, he boycotted his own movie because they weren't giving him what he wanted. Some of his closest friends say the real thing that killed him. People talk about the coroner's report conspiracy, like evil spirits that, but what he really did was like sacrifice himself in a way. That's how a lot of his friends talk about it, you know? From a sense of this deep personal loss of somebody whom they loved so much and who was like there one day and suddenly gone the next, And so, you know, to deal too with that, question of the melancholia that comes with what we experience when we're the survivors of someone we love, who suffers a premature death. In that regard, like I feel like the last part of the book too was deeply informed by. All of the stuff that's come before, with the Black Lives Matter movement. You know, and understanding, that these came from deep sources of grief and mourning and loss. Thinking about what it's meant for Asian Americans to have to look at two generations before we get to the things that Bruce was fighting for representationally    [00:22:14] Miko Lee: Yeah.    [00:22:14] Jeff Chang: You know, before we can get to everything everywhere, all at once. And Michelle Yeoh, receiving the Oscar for that. Like it took two generations. It took Brandon passing away one generation after his father, and then it took a whole bunch of other work that, a lot of folks needed to do in order for us to be able to. Get the kinds of representations that we hoped that we might see after, another dragon. and that, something that, has produced a melancholia in us, you know?    [00:22:48] Miko Lee: Yeah. Yeah.    [00:22:49] Jeff Chang: So.    [00:22:50] Miko Lee: You are talking a little bit about the people that you interviewed and there's so many clearly that you did, and when I was reading it, the backstory of Taki, that was when I thought, oh, this is an Asian American author. I mean, I know you, but it like, including that whole backstory I thought was so powerful and actually helped to build out the story of who he is, who his friends were and how he worked with them. I'm wondering if there's an interview that you didn't get.    [00:23:14] Jeff Chang: So many. So many.    [00:23:16] Miko Lee: Oh really?    [00:23:17] Jeff Chang: Yeah. I mean, I haven't gone back to look at the original contract and the date because so many people passed away. I got started on this, I had three other books that I had to complete from my, publisher at the time this book was signed out of, those contracts. I had had a full-time job then, and then when the, pandemic and BLM sort of reached that inflection point, it was a much more than full-time job. I didn't have time to be able to actually devote the book that I really needed to. I did research over a very long course of time. I did interviews over a very long course of time, but I started the interviews too late, so I couldn't interview Taki.    [00:23:54] Miko Lee: oh wow. Okay.    [00:23:55] Jeff Chang: I couldn't, yeah. Taki, was, alive. He lived to a very old age, but Alzheimer's. Um,    [00:24:01] Miko Lee: oh wow.    [00:24:02] Jeff Chang: Took him, you know? By the time I started reaching out, it was a little bit like too late. I spoke to his son instead at great length. and a lot of other folks around, him. There wasn't just one, there were a million interviews. I didn't get. Taki, I didn't interview Jesse Glover. I would've loved to have interviewed some of his friends From Hong Kong, but we couldn't access them because of the pandemic. I had an amazing researcher on the ground, Winnie Fu who, did a lot of amazing work there and was able to source a lot of stuff for us. There was so many people, and even now, like I was just up in Seattle for the unveiling of the Bruce Lee postage stamp, and I got to meet a friend of his from high school, and so I'm gonna sit down. I've been talking with Shannon's, cousin, Bruce's niece who has been keeping the genealogies of the family. We've been talking a lot. I'm gonna go back and interview her, and so hopefully maybe by the time the paperback edition comes around, I might be able to have some new information that I might be able to throw in in that edition.    [00:25:03] Miko Lee: Yeah. What surprised you most about the research?    [00:25:06] Jeff Chang: I think that Bruce was vulnerable. He felt very lonely a lot of the time. he had set himself out like this huge impossible dream in some ways. he knew his destination. He had no idea how he was gonna get there. That's where I talk about it was all improv. and at different points he despaired. I don't know if these folks are really seeing me, I don't think they really understand me. After the Green Hornet, he couldn't get a job. That he felt was befitting him, you know? So he's taking whatever work he can get. He's working as a fight choreographer for Nancy Kwan. And, just doing what he can and he's relying upon people to put him on. He's doing Gung FU training of a lot of the Hollywood top brass. So he can reach out to them, but even they don't believe in him. They don't believe in him like that. That's why he decides he has to leave. But it takes him literally four years to realize, oh, they don't see me as a main character. They don't see me the way I see myself. Yeah. So I gotta go. Even then he's still trying to get on the TV show, Kung fu. When that door slams and they cast David Carradine yellow face, he's like, oh, that, and that's when the ice cube moment really sets in for him. Like, that's how they see me. That's how they really understand me. After that, he's fighting this battle to try to get back to Hollywood. That's, one of the things he feels like he really wants to do. his thought is that I need to build up as much capital as I possibly can in order to be able to negotiate from a point of, strength. It's just very hip hop. It's very wutang clan. He's able to kind of get there. But he's still gotta fight these battles at the end. They just wanted him to shut up and kick. They gave him a black CoStar and a white CoStar because they were afraid that an Asian lead wouldn't make it. They wanted to name the movie Hans Island. Not Enter the Dragon because, Oriental villains were easier to understand than an Asian American male lead. So    [00:27:00] Miko Lee: that's such a horrible title too.    [00:27:02] Jeff Chang: Oh my God. How can you imagine we would not be talking about Hans Island.    [00:27:07] Miko Lee: I don't know how they thought that was a good idea.    [00:27:10] Jeff Chang: Yeah, it's true.    [00:27:11] Miko Lee: Is there anything else that you would like your audiences that to understand about Bruce Lee?    [00:27:16] Jeff Chang: What I tried to do is portray him in the context that he actually lived in, We've got the legend of Bruce, we've got the stories, of Bruce that have kind of burnished the legend. What I tried to do was to try to put him back as a human being, as a young person walking through Hong Kong streets and the streets of China, you know, down Grant and then, down King Street in Seattle. making it up to the studios, in Hollywood. and what that meant, for him to, actually accomplish all this kind of stuff. Because when we take away the legend, and this is one of the things I was worried about too, back in the late 2000 tens when I was like, I don't know what I'm gonna write. When you take away the legend. I was worried that people were gonna be like, oh, you just want to drag down this guy? And you're like the guy that's just throwing water on our hero. But what I'm, really understanding now is. when you look back at what he went through and what he overcame, he actually becomes even more heroic, to all of us. He wasn't a perfect person. but I think he remains a hero like more than a half century after his passing because of the things that he did.    [00:28:28] Miko Lee: I think that's right and I think you do an amazing job in the book of incorporating this powerful Asian American history and putting, his experience in a time and place that helps the broader world understand what an icon he is and remains. And I really appreciate you for writing this book and taking this time and the amount of energy it took to Percolate really pays off.    [00:28:52] Jeff Chang: Thanks so much. I so appreciate you.   [00:28:55] Miko Lee: So I'm gonna be interviewing NAKASEC on their new study on Asian American Men in the Manosphere. Are you familiar about this?   [00:29:02] Jeff Chang: Oh, I can't wait to read this. I cannot wait to read this. It's so,    [00:29:06] Miko Lee: do you know about this? No. To this report.    [00:29:08] Jeff Chang: I didn't know about it. I didn't know about it. I'm, I'm glad somebody's doing it.    [00:29:11] Miko Lee: Yeah. So they did a whole survey and they found that there is a lot of Asian American men that are part of the manosphere. Mm-hmm. And I'm wondering for you, who's written about Asian American male identity, if you have thoughts about this?    [00:29:26] Jeff Chang: So many thoughts. I was very much thinking about the Asian American manosphere as I was writing this book, because these are my cousins, these are my friends, these are, folks who I've sparred with.   [00:29:39] Miko Lee: Right.   [00:29:40] Jeff Chang: These are conversations I'm having with folks, at the bar over a meal. I'm really interested in seeing how we're able to understand what the appeal of the far right has been around questions, of masculinity in this moment and to win these folks back. I've also seen on the flip side, shifts and changes, around, how Asian American masculinity is displayed sea on social media in this era of a crackdown in immigration.    [00:30:19] Miko Lee: Yeah.    [00:30:20] Jeff Chang: We really do need solidarity. We really do identify with, what Latinos, are going through. What I worry about is that, the Asian American left, our first in instinct would be just to be like, ah, I can't talk to them. it's Gonna like upset me too much. I can't deal with this. Somebody has to,, because that, those are our folks and we've lost them over the last, five years or so and we've gotta get 'em back.   [00:30:45] Miko Lee: And are there folks that you know of that are working specifically on ways to pull this community back?    [00:30:50] Jeff Chang: I imagine that there's a lot of work on the ground that's happening. because this is the, world that I'm in, I look to the folks who are, doing podcasts or doing social media work and, who are, often, men who. Are, you know, kind of like me, like troubled by this development and trying to find a way to speak to their folks as well. I'm monitoring that. I'm not, deep within it, but, like I said, I wrote this book, understanding that, that particular subset of our community. those are the folks that, are the Bruce Lee fans.    [00:31:22] Miko Lee: Yeah.    [00:31:23] Jeff Chang: and are the folks who are, involved in, mixed martial arts and, involved in, athletics and, all these other kinds of things. And, and they're not too far away.    [00:31:33] Miko Lee: Yeah. It feels like there's a disconnect between that kind of loving of Bruce Lee and that world, and interaction with politics, interaction with the current events and how that's impacting them and their families.    [00:31:48] Jeff Chang: Well, I think it's. Yeah. I put that down to the fragmentation of the way that we receive media.    [00:31:54] Miko Lee: Mm-hmm.    [00:31:55] Jeff Chang: You know, and also, of course, the ways in which social media is geared towards the extremes. The way it's geared towards the extremes and towards lifting up the. Loudest crudest voices sometimes. Mm-hmm. That's exactly where the manosphere originates from. Right? That's where it    [00:32:15] Miko Lee: lives.    [00:32:15] Jeff Chang: Yeah. That's where it lives, is inside that pocket. It's about again, trying to get inside of that and what's causing that. What's the melancholia that's behind that? What is generating this rage, this fury, and being able to channel that, fury, that anger into, ways that will actually help not just all of us, but specifically them.    [00:32:39] Miko Lee: Yeah.    [00:32:40] Jeff Chang: That's an organizing problem that we have to take up.   [00:32:43] Miko Lee: Thank you for sharing. I'm gonna send you the research, the report so you can read it and,    [00:32:48] Jeff Chang: uh, I can't wait to break this open. Oh,    [00:32:52] Miko Lee: okay. I appreciate you. Thanks so much.   [00:32:54] Jeff Chang: Thank you.   [00:32:55] Miko Lee: Next up I speak with Rachel Kelzer, the communications director for NAKASEC, about their new study of Asian American men and the manosphere.Welcome Rachel Koelzer, communications Director for NAKASEC. Welcome to Apex Express.    [00:33:12] Rachel Koelzer: Hi. Thank you so much for having me today.    [00:33:15] Miko Lee: Can you first explain for our audience, your organization that you work with NAKASEC    [00:33:19] Rachel Koelzer: So NAKASEC is short for the National Korean American Service and Education Consortium. We are a national network of five affiliated organizations in six states.   [00:33:32] Miko Lee: Thank you. I wanna start with the question I ask all of my guests, which is, who are your people and what legacy do you carry with you?   [00:33:41] Rachel Koelzer: This is a great question. My people are the dreamers. They are the community rooted, change makers who believe that we are accountable and responsible to each other. For our collective wellbeing, our collective liberation, and our collective joy and care for each other. My people are also Korean adoptees, part of the Asian diaspora, and people who have survived challenges of life and still seek joy and to thrive.   [00:34:23] Miko Lee: Thank you so much for sharing. Through your work at NAKASEC, you recently released this report with a big old title, Asian Men, the Manosphere and Social Media, an Inflection Point for Asian American Advocacy and American Democracy. Wow. Can you first talk about what inspired this study?   [00:34:43] Rachel Koelzer: I became aware that there was this ongoing trend and challenge that we were having of not reaching young Asian men. Our followers were predominantly non men. Based on gender and significantly more women following us. Something like 70 30, 80 20. I talked with other organizations who also do advocacy and community based work who also faced similar challenges. I just wondered why. What is it that is preventing us from effectively reaching this large portion of our community that we serve? So from there we went and partnered with Dr. Tom Wong, and really started to dive into exploring the reasons behind it.    [00:35:34] Miko Lee: So let's back up for a second. Can you explain for our audience what the manosphere is?    [00:35:40] Rachel Koelzer: The manosphere in kind of simplified terms, it's a loosely connected network, of online communities, influencers and content creators who focus on men's issues, masculinity, dating, health and fitness, financial wealth, and gender dynamics. It includes this wide spectrum of content, that range from like the more everyday fitness self-help. To more controversial topics, like anti-feminism, traditional gender roles and critiques of modern women in society. The common thread across these, loosely connected, communities and spaces is this underlying thread of traditional gender norms and expectations.    [00:36:30] Miko Lee: So is the manosphere inherently misogynistic?    [00:36:34] Rachel Koelzer: Yes.    [00:36:35] Miko Lee: Well that was a really quick response. Yes. No question.    [00:36:38] Rachel Koelzer: [Laughter] I being real here, you know? Yeah. It is.    [00:36:46] Miko Lee: Okay.    [00:36:46] Rachel Koelzer: So within the broader manosphere, there's also men's rights activists. Some more like toxic masculine type views. There is a little bit of a range, but yes, inherently, there's deep rooted misogyny.   [00:36:58] Miko Lee: So how did you find people for your Study were they self-described people that participated in the manosphere?   [00:37:06] Rachel Koelzer: We partnered with Dr. Tom Wong, who is at the University of California, San Diego to conduct this survey. He used the voter file. They are self-identified Asian men and we set the parameters to be between the ages of 18 to 45. They identified across political ideology, across political party, and started with more general questions around their social media use. What platforms were they on? What, were the reasons that they were on social media. Who did they follow? To get a baseline understanding of where and what they're consuming. We know that they're online. There were questions about engagement with the manosphere.   [00:37:52] Miko Lee: What did this study reveal? What was surprising to you?    [00:37:57] Rachel Koelzer: What was really shocking is that one in five young Asian men are regularly engaging with manosphere content. That's 20% one in five.   [00:38:07] Miko Lee: That's a huge number.    [00:38:08] Rachel Koelzer: It's a huge number. Yeah. They're engaging with this content that is, starting off pretty innocuous like, you want to look better, you want to feel better, you want to have better relationships. What's being embedded in that to varying degrees of, subtlety are these values of more traditional expectations and roles. It's alarming that this that this many young Asian men are regularly engaging with it. We defined engaging, as, commenting, following, sharing. There were questions about how often they're seeing it across their feed, whether or not they're looking for it or not. We found that 35% of young Asian men are encountering manosphere content on their social media feeds several times a week.   [00:39:00] Miko Lee: Are they identifying it as manosphere content?    [00:39:04] Rachel Koelzer: They identified it, yes. In the survey we did provide a definition. Beforehand of what the manosphere was, and so anything within that would have to fall under this category.   [00:39:17] Miko Lee: Are most of those influencers and content creators, Asian American men also?    [00:39:23] Rachel Koelzer: That's a really good question. When both Dr. Wong and our team, NAKASEC team, were doing some research there, we didn't actually come across when we were looking at like the bigger names, right? Tens of thousands, upwards of millions followers. We didn't really come across many of those large followers that are Asian men. The men that are perpetuating it, regardless of their race or ethnic background. I think what that points to, you mentioned white supremacy earlier, but there's this idea and value that's perpetuated of colorblindness. And so in this space, the gender kind of supersedes the race. What was really curious is, later on in the study we also asked, about early childhood experiences and lessons, from the adults in their lives around masculine values, around showing and expressing emotions, and around representation of asian men in the media. A large portion agreed that the overall representation of Asian men is harmful. We know for those of us who have been interrogating our experiences in the world for a while. We know that Asians and Asian men in particular, we're stereotyped, we're troped in a lot of ways, right, of these feminine, unattractive, nerdy, geeky, or you've got the other side, you've got the Bruce Lees, you've got the Jackie Chans, right? There's a flattening that happens and . I think that is where the manosphere is dangerous and potentially even more appealing to communities who feel that they've been overlooked and undervalued, because it offers answers and those answers are really harmful to other communities, but they're still providing answers.   [00:41:28] Miko Lee: Can we speak a little bit more about the perceptions of Asian Americans in the media There's the stereotypes around women being either the dragon woman or the sexual exotic kind of play toy. Asian men, as you were pointing out, it's either the kung fu guy or the nerdy guy or the effeminate guy. Right. There's like not that much distinction. Is that your perception as well?    [00:41:57] Rachel Koelzer: Yes. I think there's been, even from when I was a child and growing up, over the past 30 years, there's been, improvements. But I think overall yes.   [00:42:08] Miko Lee: When I grew up, the only images were movies and television, and there just was not that much. So we did have those stereotype visions, but it was so limited in scope and content. There just was not as much content. Now it's everywhere. There's content in your phone, there's all these different social media apps, there's all these different channels you can watch. I'm wondering how that has impacted Asian Americans men's perspectives on how they see themselves and if that. Just looking at social media and the manosphere and how that impacted, the reason why you did the study and the outcomes of the study.   [00:42:46] Rachel Koelzer: The study showed that 26.7% of the men who were surveyed feel that Asian men are portrayed favorably in social media. That's actually still a very low percentage. 71.6% agree that Asian men are often underrepresented or stereotyped in media and popular culture. Even though yes, there's still greater representation, that there's still the portrayals and the quality and caliber or what that representation actually is, or how it's developed is still significantly lacking. What the manosphere offers, one, it offers answers as to how you might get away from, from those, right? You might be able to get out of that, which is to be this hyper quote unquote, masculine, dominating, character. It points the blame directly away from systems like patriarchy and white supremacy. It doesn't really interrogate what internalized misogyny, internalized racism, looks like and is doing. It's saying. You know what the problem is actually that women are becoming too independent. The problem is that, men are becoming too effeminate, and so there's this combination of race blindness and naming another villain in a way that punches down.   [00:44:32] It's a combination of looking for genuine insight and information to better understand their experiences and they're finding answers, but the quality of those answers and the ways that they're getting pushed to those are very problematic, very concerning. Not just for what that means for women in queer rights and immigrant rights and marginalized communities rights. These kinds of values that are being espoused and normalized. But what that means for, , how someone starts to view themselves and, their role in the world and the impact that that has on the systems, and structures of our society.    [00:45:13] Miko Lee: There's so many interesting things that you said. I heard you say the men are finding a sense of belonging in the manosphere, and they're getting answers and the answers being right wing propaganda, which is being fed to them. Is that right?   [00:45:26] Rachel Koelzer: Yeah, I think that's right. The problem is the quality of the answers that they're receiving. The values that are embedded within that, whether or not they're being explicitly named, it's not. There are, again, if you go further, deeper, there are folks that are very proud to be part of the manosphere. That is a known and a shared identity as far as like we are part of the manosphere.Then there are those, I think Joe Rogan himself is like, I'm not part of that, but if you listen to his content and his messages, right? There's a lot of those traditional right wing, very violent and misogynistic roots that are coming out in there.   [00:46:13] It starts off very innocuously looking for answers, looking to better understand your life, your experiences, and what you can do about it. That's innocuous enough. Right. And there's even, like, there's a lot to be said about that kind of,, what's the word I'm trying to think of,, initiative, right? To better understand and seek resources and things. But unfortunately through a combination of the algorithm. Through investments into these kinds of content creators, , and spaces we're seeing that those proliferating a lot more. And so whether or not young Asian men are intentionally seeking this type of content, they're being fed it regularly.   [00:46:54] Miko Lee: I also heard you this comment about race blindness. I get that it because it's like men, men, men we're men and we're bounding together. But race blindness feels like a rube, if you will, for, white supremacy and misogyny. It's this way of saying we are all one, but very much targeting, specific folks that are not in positions of power and control.   [00:47:21] Rachel Koelzer: Yeah, absolutely. It flattens and erases the experiences of people who have been marginalized through, our laws, our policies, and it stops the need. It stops the self-reflection and interrogation too that is asked of us otherwise, which is to reflect on what power do I hold and what is my responsibility with that power, whether it's, having more privilege because I'm a citizen. Having privilege because you are a man. Even if you are also, historically and presently marginalized because of your race as an Asian person, it reduces that depth and again, that responsibility for self-reflection and interrogation.   [00:48:22] Miko Lee: So given all that, your report says this is a warning sign, which clearly it is and an opportunity. I wonder if you could talk a bit more about what is the opportunity here as we're in this time of great change. Great revolution, the year of the fire horse. Talk about how we can actively disrupt that pipeline to radical extremism.    [00:48:46] Rachel Koelzer: It's an important question and it's an important conversation that we need to have. There needs to be an awareness and an understanding of what it is that, is threatening the health and wellbeing of our community and of our country. What this study showed is we're at an inflection point. The percentages, the numbers, we're not so far down the rabbit hole, but we're like right on the edge. We're like at this tipping point, and so intervention is necessary now. This is a great opportunity for organizations, for community leaders to be having these conversations. To be engaging in political education with their community members to be, educating and informing and connecting with members of their community, particularly young Asian men. And it's an opportunity for these in-person spaces and these digital spaces to be countering the manosphere with our own answers.   [00:49:51] I think that's one of the biggest things, especially when we're talking about a digital space, to be investing in content creators, to be investing in artists, to be investing in doing the work of putting out our own answers and solutions. Explanations and analysis of what is happening. It's a call to action and an opportunity for funders, donors for people who have the ability, to put money behind these kinds of spaces online. There's just this significant disparate investment. It's an opportunity to be really investing in community, really investing in recreating spaces, building out spaces, I'm thinking particularly again, community-based organizations who can be understanding what the risks and threats are and understanding their communities where they are, and not necessarily adding to, but, with this threat in mind, how does that inform the spaces that you're creating or the strategies that you are engaging?Whether it's online or in person.   [00:51:13] Miko Lee: We need to gather up our brothers, our nephews, our uncles, gather 'em all up, talk about our real, Asian American history of resistance, our power, our ability to move forward, connect with that in person, pull them outta the manosphere, connect all together so that we could move forward as a community in solidarity with each other.   [00:51:37] Rachel Koelzer: Absolutely. There's opportunities across the board regardless, of where your particular position is. Even if you're not a part of a community organization or you're a teacher, a parent. One of the things that also came up in this study was that across ideologies, across the political spectrum and across age groups, there was a significant number. It was like close to 70 or over 70% had shared experiences, of being discouraged from showing emotions, from being, from seeing, modeled from the men in their lives, examples of stoicism. Of, more traditional masculinity, more traditional gender norms. And so there is this also aspect of, yeah, bringing in folks, bringing in our nephews, our brothers, our cousins, our friends, our uncles, and a reflection upon what can we do to be, raising our next generations, our current and our next generations, to value themselves and those around them who are different. To be able to express emotions, be able to have deep, reciprocal relationships, , and to have respect and understand what it means to reflect on one's privilege that comes as a result of, an identity in this very hierarchical world, whether it's, as a man under patriarchy or white, under white supremacy. These are skills that can be taught and can be learned. I think that this is also an opportunity to be reflecting on how we as a society understanding these    [00:53:33] Miko Lee: Well, Rachel Koelzer, thank you so much for joining me and sharing about your report. How can people find out more about your work?   [00:53:42] Rachel Koelzer: Thank you so much for having me. You can follow NAKASEC on most social media platforms. Visit our website. We've got tons of resources and information there and check out our local affiliates. You can find out more about them on our website and on our socials. If you are, you know, in the area, would love to see you.    [00:54:01] Miko Lee: Thank you so much.    [00:54:03] Rachel Koelzer: Thank you.   [00:54:04] Miko Lee: Thank you so much for joining us. Just a note that Apex Express will be off air for fundrive until May 28th, but we wanna acknowledge that May is Asian American, native Hawaiian and Pacific Islander Heritage Month, and there are film festivals and cultural events happening all around the country that celebrate our diverse experiences. One Bay Area one to note is CAAMFEST. It's back! The center of Asian American media returns for its 44th year and its festival from May 7th through the 10th is at the Kabuki Theater, a MC in San Francisco with an amazing program of impressive filmmakers. Check it out, maybe I'll see you there and happy AANHPI month. Please check out our website, kpfa.org/program/apexexpress to find out more about our show and our guests tonight. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating, and sharing your visions with the world because your voices are important. Apex Express is produced by Ayame Keane-Lee, Anuj Vaidya, Cheryl Truong, Isabel Li, Jalena Keane-Lee, Miko Lee, Miata Tan, Preti Mangala-Shekar and Swati Rayasam. Tonight's show was produced by me Miko Lee, and edited by Ayame Keane-Lee. Have a great night..    The post APEX Express – 4.30.26 – Bruce Lee and the Manosphere appeared first on KPFA.

Miłość jest jak ta kręta rzeka, na przykład Narew, która ma liczne odnogi, zakola, meandry, płycizny, głębie, brody, w sensie takie zarośnięte brzegi ma, a przede wszystkim mielizny. Taka jest właśnie miłość. Jak Narew. Taki wpis znalazłem w Internecie: Nie żeby się chwalił, ale Rozkochałem w sobie dwie kobiety, tak po prostu. Zwyczajną rozmową. Obie są mężatkami. Co robić?

From Comixology, a new hilarious graphic novel about a Doctor who gives therapy to all sorts of monsters and deamons. 

"Gazze bizim için harikaydı; çünkü zengin veri setleri sağladı." Bu kan donduran itiraf, günümüzde savaşın sadece silahlarla değil, her an ürettiğimiz verilerle de sürdürüldüğünün kanıtı. Mehveş Evin, Kısa Dalga için hazırladığı bu özel dosyada, hepimizin "peynir ekmek gibi" kullandığı Amazon, Google ve OpenAI gibi devlerin savaş sahasındaki görünmez rollerini mercek altına alıyor. Palantir'in CIA ve Epstein bağlantılarından, Trump'ın Anthropic ile olan "kara liste" davasına; akıllı telefonlarımızın nasıl birer gözetleme aracına dönüştüğünden, savunma sanayisinin yapay zekayı nasıl birer "hedefleme makinesine" çevirdiğine kadar teknoloji, sermaye ve savaş arasındaki o girift ağ deşifre ediliyor. Savaşın yeni baronları sadece mermi değil, algoritma da satıyor. Hazırsanız, dijital dünyanın bu dehşet verici röntgenini çekmeye başlıyoruz.

Dr. Ramos & Tad are joined by writers Taki Soma & Mark Schey to discuss their book Parapsychologist out March 31 on Comixology.

0:30 - Sheridan Gorman 38:59 - Woodson on Jesse Sr 58:52 - Olivia Reingold, staff writer at The Free Press: What Happens When You Pay Ex–Gang Members to Stop Crime? Ask Chicago. Follow Olivia on X @Olivia_Reingold 01:16:09 - In-depth History with Frank from Arlington Heights 01:19:52 - Taki Theodoracopulos, longtime Spectator columnist and co-founder of The American Conservative, gives the Trump & Netanyahu relationship a look through a Shakespearean lens. Check out Taki’s new book The Last Alpha Male: The Amorous Pursuits and High Life of a Poor Little Greek Boy 01:36:43 - Founder of Wirepoints, Mark Glennon, looks ahead to potential candidates for Chicago’s next mayor 01:53:53 - Steven Wills, navalist at the Navy League Center for Maritime Strategy and he was the chief engineer and executive officer of USS Patriot: How the U.S. Navy Can Clear the Strait of Hormuz 02:12:45 - Campus Beat See omnystudio.com/listener for privacy information.

Jest taki stary dowcip: trzeba sobie umieć radzić w życiu, powiedział baca zawiązując buta dżdżownicą. Tak samo pomyślał pewien Kubańczyk, tyle, że zamiast dżdżownicy użył węgla drzewnego, a zamiast buta, małego fiata. Znamy sprawę: W obliczu całkowitego odcięcia dostaw ropy przez USA, kubańska pomysłowość weszła na nowy poziom – donosi artykuł. Juan Carlos Pino, mechanik z miasteczka Aguacate z powodzeniem zmodyfikował swojego polskiego Fiata 126p, by ten jeździł na gaz z węgla drzewnego. Wykorzystajmy ten pomysł u nas. Taki prototyp nowej, węglowej Izery, która jak PiS przejmie władzę mógłby być produkowany, jak to się naukowo mówi: kurde, z powodzeniem. Metoda Kubańczyka, jest znana, zrobił auto, na tak zwany holzgas, popularny chociażby podczas II Wojny Światowej. Ale inicjatywa pana Pino cenna, bo kłania nam się węgiel, który, nie tylko drzewny może być użyty w innych dziedzinach. Na przykład, profesor Sroze, czyli pan Przemysław Czarnek, jak już mu się zwróci, to unijne przekleństwo fotowoltaika, to będzie mógł sobie przerobić te fotowoltaikę z energii słonecznej, na fotowoltaikę napędzaną węglem. Generalnie możemy panele fotowoltaiczne w Polsce przerobić na panele napędzane węglem, i nimi ładować auta na węgiel. A wybiegnijmy trochę w przyszłość, nie jakąś daleką: przecież możemy wybudować elektrownie atomowe na węgiel.

Presented by Understood.orgYou start a business for freedom.Then one day you realize the business no longer fits the way your brain works.Taki Moore is often called the business coach's favorite business coach. Through his Million Dollar Coach community he has helped thousands of coaches grow their businesses and create more than $1 billion in client results.Along with that success was something he didn't fully understand until recently: ADHD.In this episode of the ADHD Skills Lab, Taki joins Skye Waterson to share the story of discovering his ADHD in his late 40s - and the moment medication made his mind go “library quiet” for the first time in his life.It's a side of Taki that most people haven't heard before.Together, they explore what happens when a high-performing entrepreneur finally understands how their brain actually works - and what changes when you stop trying to run someone else's business model and start designing one that fits you.From creative bursts and energy crashes to the support systems that keep his business running today, this conversation looks at the real relationship between ADHD and entrepreneurship.What We CoverThe moment Taki realized ADHD was shaping his work and lifeWhat changed after his diagnosis in his late 40sHow he redesigned his business around how his brain worksThe systems and support that keep him focused and productiveIf you're enjoying The ADHD Skills Lab, you may also Understood.org'snew podcast, Everyone Gets a Juice Box: For Parents of Neurodivergent Kids.Listen here: https://lnk.to/everyonegetsajuiceboxPS!adhdskillslabConnect With Taki MooreWebsite: https://takimoore.comMillion Dollar Coach: https://milliondollarcoach.comYouTube: https://www.youtube.com/@TakiMooreInstagram: https://www.instagram.com/takimoore/ P.S. If your ADHD symptoms turn every business day into chaos, with unfinished tasks piling up and revenue stuck, it's not you. It's your operating system. Click here to book an operational strategy session with Skye. 

Graffiti goes back A LONG TIME... Is it all vandalism? Street art? Religious artifact? Historical cultural record? The answer is all of that and more! We survey graffiti from its (possibly) childish origins to modern tagging and our ceaseless human effort to be seen in an unfeeling world. Plus, an delicious MouthGarf Report and another round of I See What You Did There!Sources:https://en.wikipedia.org/wiki/Alexamenos_graffitohttps://www.historicmysteries.com/archaeology/alexamenos-graffito/32229/https://culturacolectiva.com/en/art/first-graffiti-artist-in-history/https://en.wikipedia.org/wiki/Joseph_Kyselakhttps://theartistblock.ink/articles/cornbreadgraffitihttps://en.wikipedia.org/wiki/TAKI_183https://easyspraypaint.com/graffiti-art-info/who-is-the-first-graffiti-artist/Kelly's local fave: https://www.instagram.com/smileboulder/Please give us a 5 star rating on Apple Podcasts! Want to ask us a question? Talk to us! Email debutbuddies@gmail.comListen to the archives of Kelly and Chelsea's awesome horror movie podcast, Never Show the Monster.Get some sci-fi from Spaceboy Books.Get down with Michael J. O'Connor and the Cold Family and check out his new compilation The Best of the Bad Years 2005 - 2025Next time: First Soybean Car

Premier Sikorski zaatakował księdza profesora Jełopa takiego od Czarnka. Za co, którego księdza? Tego dowiecie się za chwilę. Jarosław Kaczyński z kotem wyznaczył swojego kandydata na premiera. Zwolennicy Goska i Krasulskiego popadli w niełaskę. Nominację dostał Czarnek. Zasłynął już wypowiedzią, że nie będzie żadnego OZE-sroze i dopłat. Problem w tym, że, jak zauważył europoseł PSL Krzysztof Hetman, Czarnek ma fotowoltaikę na dachu swojej willi. I jak sam przyznaje, zamontował ją z dopłatą. Ale zrobił to, żeby na własnej skórze przekonać się, ile warte jest OZE-sroze. Taki fotowoltaiczny Wallenrod. Nie każdy bohater nosi pelerynę. Będzie także o Mentzenie, który już podlizuje się Czarnkowi. #IPPTVNaŻywo #polityka #Czarnek #Sikorski ----------------------------------------------------

Naszym Partnerem jest IMPULS-LEASING Polska (współpraca): https://impuls-leasing.pl/promocja/#Formula1 - CoDrive #100 - a w nim Robert Kubica o nadchodzącym sezonie i wielkich zmianach w Formule 1. Co na gorsze, co na lepsze? Jak zawsze niuanse F1 rozebrane na czynniki pierwsze przez naszego najlepszego kierowcę w historii!Antonelli pokona Russella w pierwszym wyścigu sezonu? Red Bull pozytywnym zaskoczeniem - Max ponownie faworytem do mistrzostwa? Nowa Formuła 1 to antyteza ścigania - dlaczego kierowcy będą musieli uczyć się jej od nowa!Wojenki o regulamin - czemu rywale zaatakowali Mercedesa... politycznie.Wciskanie przycisków ważniejsze niż umiejętności na torze? Fernando Alonso nie dokończy sezonu? Honda funduje Astonowi Martinowi problemy, z których ciężko będzie wyjść!Super starty Ferrari!Czy wielkie zmiany przyniosą wielkie problemy - Robert Kubica nie demonizuje nowej formuły technicznej! Startuje sezon WEC - jedna ważna zmiana dla wszystkich zespołów!Weź udział w konkursie IMPULS-LEASING Polska: https://impuls-leasing.pl/typuj-podium-wyscigow-2026/Tu znajdziesz AUDIOBOOK ze Skarbem Kibica Formuły 1 2026 (od 3 marca, promocja własna): https://cezarygutowski.pl/shop

To wrap up our "Let's Taki 'Bout Jesus" series, Brittanie shares a parable Jesus tells about a lost sheep and how great it is when that lost sheep is found!

Have you ever been caught up in a horrible storm? Well Hope has and it reminds her of one of her favorite stories in the Bible, and she tells us that even in the craziest storms, Jesus is still there with us!

Thad Taylor, Stephen Hunt and Brendan Popplewell preview a huge day at Ellerslie with the New Zealand Oaks and Ōtaki Māori WFA Classic Day

0:30 - Leah Hope on attack 15:28 - Trans mass shooter in Pawtucket, RI 34:18 - Duvall 01:01:23 - Taki Theodoracopulos, longtime Spectator columnist and co-founder of The American Conservative, offers The Only Question About Immigration That Matters. Check out Taki’s newest book The Last Alpha Male: The Amorous Pursuits and High Life of a Poor Little Greek Boy 01:14:07 - In-depth History with Frank from Arlington Heights 01:17:37 - Obama clarifies aliens 01:36:39 - Founder of Wirepoints, Mark Glennon, on the governor’s race and what election integrity looks like in JB Pritzker’s Illinois 01:53:11 - With AI insiders sounding alarms over safety and job disruption, Neil Chilson of the Abundance Institute argues the real story is the unprecedented opportunity these tools are creating. For more from Neil outofcontrol.substack.com 02:09:45 - Why Dems can't moderateSee omnystudio.com/listener for privacy information.

Kasia i Jacek Sienkiewicz, czyli zespół Kwiat Jabłoni ostatni raz przed planowaną dłuższą przerwą w działalności zespołu pojawili się z Impo, a ja przez dwie godziny namawiam ich, by się nie rozchodzili. https://www.instagram.com/karolpaciorek/

We all have sinned and people in this world will label us as such, but Jenny reminds us that Jesus came to forgive our sins and that we are more than our labels.

Jeffrey Epstein robi dzisiaj za symbol wszelkiego zła, a wszyscy którzy z nim wymienili choćby maila stali się wspólnikami. Ale modus operandi Epsteina nie różni się bardzo od tego, jak działają armie, gangi, korporacje, autokracje i rozmaite państewka. I gdyby nie zarzut pedofilii, który tak bardzo wszystkich oburzył - być może cała sprawa nigdy nie stałaby się przedmiotem tak ogromnego zainteresowania.

Taki numer odcinka zobowiązuje. Nie mogliśmy nie nagrać audycji, gdzie diabelski motyw nie byłby tym przewodnim. Pierwsza połowa tradycyjna, ale druga to nasze subiektywne zestawienie dóbr kultury z demonicznymi motywami. Będziemy odnosić się do elementów fabularnych, ale nie będziemy psuć oglądania, polecam jednak, aby takie filmy jak Ukryty wymiar, Adwokat diabła koniecznie obejrzeć. Nie zrobiłem [...]

Pastor Joe continues our series by not so much telling a story about Jesus, but by teaching us that we need to go the extra mile for everyone because it's something Jesus taught us to do.

FOLLOW RICHARD Website: https://www.strangeplanet.ca YouTube: @strangeplanetradio Instagram: @richardsyrettstrangeplanet TikTok: @therealstrangeplanet EP. #1315 The Last Alpha Male: Taki Spills the Elite Secrets They Never Wanted Told Dive into the shadowy salons of true power on Richard Syrett's Strange Planet, where journalist and provocateur Taki Theodoracopulos pulls back the curtain on a vanished era. For decades, he navigated royal circles, elite dinner tables, and media backrooms—witnessing scandals buried, celebrities crafted, and reputations shielded. In his memoir The Last Alpha Male, Taki delivers a raw, unfiltered autopsy of Western high society's quiet collapse: when discretion died, image triumphed over character, and decadence lost its last standards. Expect sharp wit on masculinity's decline, elite hypocrisy, narrative control, and what civilizations sacrifice when seriousness vanishes. GUEST: Taki Theodoracopulos is the legendary Greek-born writer, publisher, and unrepentant cultural contrarian. A shipping heir educated in America, he excelled as a champion skier, Davis Cup tennis player, and war correspondent before becoming The Spectator's iconic "High Life" columnist for nearly 50 years. Co-founder of The American Conservative and Taki's Magazine, he's authored memoirs chronicling high-society excess, mischief, and moral decay—always with bold, irreverent insight into power's hidden truths. BOOK: The Last Alpha Male: The Amorous Pursuits and High Life of a Poor Little Greek Boy SUPPORT OUR SPONSORS!!! CARGURUS CarGurus is the #1 rated car shopping app in Canada on the Apple App and Google Play store. CarGurus has hundreds of thousands of cars from top-rated dealers, plus those deal ratings, price history, and dealer reviews on every listing so you can shop with confidence. Their advanced search tools and easy-to-use app put you in control, with real-time alerts for price drops and new listings so you'll never miss a great deal. And when you're ready, CarGurus connects you with trusted dealerships for a transparent and hassle-free buying process. Buy your next car today with CarGurus at cargurus dot ca. QUINCE Luxury, European linen that gets softer with every wash! Turn up the luxury when you turn in with Quince. Go to Quince dot com slash RSSP for free shipping on your order and 365-day returns. Now available in Canada, too HIMS - Making Healthy and Happy Easy to Achieve Sexual Health, Hair Loss, Mental Health, Weight Management START YOUR FREE ONLINE VISIT TODAY - ⁠HIMS dot com slash STRANGE⁠ ⁠ BECOME A PREMIUM SUBSCRIBER!!!⁠ ⁠https://strangeplanet.supportingcast.fm⁠ Three monthly subscriptions to choose from. Commercial Free Listening, Bonus Episodes and a Subscription to my monthly newsletter, InnerSanctum. Visit ⁠https://strangeplanet.supportingcast.fm⁠ Use the discount code "Planet" to receive $5 OFF off any subscription. We and our partners use cookies to personalize your experience, to show you ads based on your interests, and for measurement and analytics purposes. By using our website and services, you agree to our use of cookies as described in our Cookie Policy. Learn more about your ad choices. Visit ⁠megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://strangeplanet.supportingcast.fm/

Jesus calls us to serve others just like Him. Alexa Jo shares one of her favorite Jesus stories and has us reflect where Jesus has served us and how we can start serving others!

Pastor Shaun continues our series with one of his favorite Jesus stories, the story of Lazarus, which showed that Jesus was fully God and fully man.

Jesus did so many incredible things and has so many amazing stories so we're going to dive right into some of those! Brittanie starts this series off with telling us about one of her favorite stories of Jesus that can be found in 3 of the gospels!

Taco Thursday (it's true!)Chris and Barney kick off the show with Taki Theodoracopulos, the author of THE LAST ALPHA MALE. Next, Rep. David Schweikert joins, following with the author of Flags of our Fathers, James Bradley. Only on Live The Dream Media Network.

Polski język mody jest fascynujący i go lubię, choć jest angielski. Taki tytuł z Internetu: Kozaki? Zapomnij. "Buckled boots" to zimowy hit. I dalej czytamy. "Buckled boots" to najmodniejszy aktualnie model. Są wyraziste z solidnym, motocyklowym charakterem. Motocyklowym, bo są dwusuwowe, znaczy dwu-wsuwowe, jeden wsuwa się na lewą, a drugi na prawą nogę. Nic dziwnego, mówią eksperci, że już niedługo zdominują ulice. Żeby było jasne: nie są to zwykłe buckled boots, ale takie z klamrami...

Taki kryzys, który nie bierze jeńców. Przychodzi, zmiata to, co było, to jak siebie widzimy, jak działamy, do czego dążymy. Zawsze coś zabiera, ale czasem może z tego wyrosnąć rzecz zupełnie nowa.Przejście takiego kryzysu proste nie jest, a do tego my od nich uciekamy, bo wydaje nam się, że tam na pewno nie znajdziemy nic cennego. Jest dokładnie odwrotnie.Opowiadam o paradoksalnej naturze kryzysów psychicznych i pokazuję, co robić, żeby nie zmiatały nas z planszy.

Our Heroes return to Wendy's and maybe it's not so bad? We didn't want this but maybe we give it a chance? Either way, we're in our new office and the set is looking good but is the Taki's Fuego Meal bringing the fire like a certain AH reunion? Shake up your meal with these fries that cannot belong to Wendy's. Also Michael hates Taki's.Grab a shirt before the Switchforks return because there's not a lot left https://100percenteat.store Sponsored by ExpressVPN. Get up to four extra months FREE at ExpressVPN.com/percent Support us directly https://www.patreon.com/100percenteat where you can join the discord with other 100 Percenters, stay up to date on everything, and get The Michael, Jordan Podcast every Friday. Follow us on IG & Twitter: @100percenteat Learn more about your ad choices. Visit megaphone.fm/adchoices