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Play Episode Listen Later Apr 10, 2026 73:03

On today's episode of Eat. Talk. Repeat.

Coins, Letters, Games, and More

Sengoku Daimyo's Chronicles of Japan

Play Episode Listen Later Apr 1, 2026 39:03

This episode we close out discussion of this reign with a bit of a grab bag. There is the minting of new coins, new letters to write Japanese, board games, and more. For more, check out our blogpost: https://sengokudaimyo.com/podcast/episode-146 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is episode 146: Coins, Letters, Games, and More The large audience hall was filled with nobles, sitting in pairs across from each other. Throughout the hall, the roof and walls reverberated with the sounds of numerous stone markers being placed on painted wooden tables—or more appropriately, game boards. It was accompanied by the sound of dice clattering. At the far end of the hall was the royal presence, where his majesty could likewise join in the entertainment—with someone of sufficient standing, of course. Throughout the day there were bursts of joy and frustration throughout the hall. In some instances, one could see two players sharing in the joy and love of the game. In other cases, political rivals stared each other down, neither one willing to give away any strategic advantage. Any smiles there were merely a mask. And yet, no matter how hard one tried, there was only so much you could do. Ultimately, your fate was in the hands of the dice, though you could certainly do your best to nudge it here and there. And so they continued. As they played, small wagers were made between players. At the conclusion of their match, each player could find another opponent, and see if their luck held out. Victory was desired, but at the very least one didn't want to be embarrassed. As such, losing gracefully was just as important as winning with humility. Sure, there were the petty stakes that were gambled here and there, but the real stakes were embedded in the politics of the court. That was a game that everyone was playing, except that there was no board, and the rules were often merely suggestions, at best. This episode we are going to close out the reign of Ohoama, aka Temmu Tenno. It has been a while getting here—but then again, Ohoama's reign is the best documented so far, almost like the entire Chronicle has built up to this point. We have spent about a dozen episodes on this reign—not including the four before that discussing the Jinshin no Ran. During that time we've talked about how Ohoama continued the Ritsuryou experiment, while at the same time shaping it into something that was even more directly under his control. A lot of this appears to have been done with the mostly willing consent of a good part of the archipelago. That may have been because of a few different things. For one, all of this was justified through the philosophical underpinnings of the continent. This is the new knowledge that the court had been devouring for over a century, and so I suspect that none of it seemed particularly surprising or out of place. Furthermore, it seems that Ohoama's actions may have appealed to some of the more middle-tier elites; those for whom the idea of a government stipend was quite appealing. There was also the external threat of Silla and Tang. Though in reality, Silla was in conflict with the Tang dynasty, up until the conclusion of the Silla-Tang War, around 676. In truth, the Tang court wouldn't recognize Sillan sovereignty south of the Taedong river until 736, so there were still tensions. However, early on in the reign there was at least the thought that hostilities could spill over onto the archipelago. And then there are all of the projects. The designation of national temples, the beginning of a national history project, the founding of a permanent capital city, and the creation of a formal code—the Asuka Kiyomihara Code. Compared to all of that, the topics of this episode really are some miscellaneous stuff that I didn't have anywhere else to put, but wanted to bring to light anyway. First, we'll talk about the minting of coins, and what that meant. Once again, this is really neat because we actually have some coins that appear to be from this time frame, providing what might be a direct relationship between what is written down and what we have in the archaeological record. Then we'll touch on another project of Ohoama's—this one less successful than some of the others we've discussed. This was an attempt to create a new writing system specific to the Japanese language. Remember, at this point literate people in the archipelago were using kanji to write everything down, and for the most part they were using kanbun—so Sinitic characters and grammar, with occasional use of characters purely for their phonetic qualities when they absolutely had to spell something out. Eventually this would evolve into the syllabaries of katakana and hiragana, but there were several false starts before that, and we'll talk about what was being attempted during Ohoama's reign. Beyond those court projects we'll talk about some of the kami and Buddhist related rituals, especially as they related to growing merit and attempting to protect the state and its people from disasters—natural or otherwise. And then there are various omens, and just a few edicts that were more geared towards the court but are still fun, like when Ohoama forced the entire court to join him for a day of… board games. I guess when you are the sovereign and trying to set up a game day, scheduling is suddenly not so big of a problem. So that's what we are going to cover. We are skipping around throughout the reign, and so while I'll mention dates here and there, I'll try not to get too bogged down with the exact dates unless it really matters. First off: coins. We are going to start somewhere in the middle, on the 15th day of the 4th month of 683. It is here that we see a note that Ohoama decreed that copper coins would be used, and not silver. Remember that a silver mine had been discovered in Tsushima back in 674. At that time we know that there were silver coins being made, but in 683 it looks like they were changing from silver to copper. But three days later, they reversed the decision to completely cancel the silver coins, so they presumably had both silver and copper coins. Coins are interesting for several reasons. For one, coins often help us to date various collections—if they are distinctive enough. They can be quite helpful in telling us that a particular archaeological assemblage is almost certainly from sometime after the coins had begun to be circulated. After all, if you unearth a stratum of an archeological dig and you find a penny dated to 1912, you can be reasonably confident that that layer was last exposed on or after 1912, unless time travel was at play. There are some exceptions where animals or tree roots or other forces can disturb the layering, but that's why archeologists carefully pay attention to soil features. That isn't to say that all coins of the time had clear dates on them. In fact, the oldest coins we have in the archipelago are something called "Mumon Ginsen"—literally unmarked silver coins. They are found in various assemblages and thought to have originated under Naka no Oe, aka Tenji Tennou. The silver from Tsushima would have likely been used for this. For many reasons it is unclear if these were minted by the state or if they were privately minted and circulated. The copper coin mentioned in Ohoama's record in the Nihon Shoki would appear to be what is known as a Fuhonsen coin, which we also have extant examples of. These are round copper coins with a square hole in the middle, as was common on the continent. The previous unmarked silver coins were just small circles of solid silver. In contrast, the Fuhonsen bear the characters "FU-HON": FU, or "Tomi", means wealth, and HON, or "moto", means something like base or basis. "SEN" just refers to the fact that it is a coin. So the coin represents the basis of wealth. They are just under an inch in diameter, and 1.5 millimeters thick. While primarily copper, they do have traces of antimony, silver, and bismuth. The use of copper was likely because of its lower melting point, which would have been easier to cast with. So it seems that these were the new copper coins mentioned in the Chronicles, and the intent was originally to completely replace any silver currency. I suspect that they quickly realized that they could not easily replace all of the silver, and so the older silver coins were probably still in circulation—though I don't know if any new ones were being minted. We don't exactly know how the coins were used. They weren't being used to pay taxes or similar things—that was still all being handled in rice, silk, cloth, and labor. They might have been used by the government to pay individuals, who would then exchange them for goods, but they were probably not used very often between individuals. There is even some suggestion that they had a more ritual meaning. Coins of a similar shape—round with a square hole in the center—go back to at least 350 BCE on the continent, and were quite common by the time of the Han dynasty. The round hole allowed them to be placed on strings—you'll often see references to strings of cash. In the Qin dynasty, a string was meant to be a superunit, made up of 1000 coins. Merchants and others operating at some scale could then just pay in "strings" of cash rather than counting out each and every coin. It also provided a way of transporting them. Anyone doing business in east Asia would have encountered coinage from one of the dynasties on the mainland, and we certainly see various coins making their way over to the archipelago, though how exactly they were used and valued isn't certain. It may have been more important to just have them on hand for trips to the continent so that an embassy or trading vessel could participate in the economy, there. The next coin to be minted in the archipelago itself wasn't until 708, and that was the Wadokaichin, or Wado coins, named for the four characters around the square hole, which included the era name that they were created, "Wado". This seems to have kicked off an actual national currency that would only last for a couple hundred years before it was debased and lost its value. For centuries after that, rice was once again the primary currency, and would continue to be so, even though the Tokugawa shogunate would begin to mint and issue coins again through much of their rule. Still, coins were often outside the grasp of most of the common people. While coins may not have fully caught on, they did better than our next project. This was a task that was given to Sakahibe no Muraji no Iwashiki who compiled, by royal command, a new set of characters, which were recorded in a book of 44 volumes. Though this book is no longer extant, we do have later sources that claim it was once in the royal library. It describes the characters as similar to Sanskrit characters. This appears to be an attempt to create an alphabet, or syllabary, for the Japanese language. While Yamato had adopted the Sinitic systems of logographic writing, it wasn't exactly up to the task of directly writing in Japanese. For one thing, the languages had different sounds that they used, and in different combinations. Furthermore, grammatically, the two were quite different. Many Sinitic languages are Subject, Verb, Object, similar to English, while Japanese is Subject, Object, Verb, meaning the verb goes at the end. But beyond that, Japanese relies extensively on conjugation of verbs, with verbs and adjectives changing to express tense and other such things that Sinitic languages, such as modern Putonghua and languages such as Middle Chinese handle in other ways. To give an English speaking person a similar experience, imagine writing sentences as "The bird in the tree sat" or "the man the bread at the store bought". Now remove many of the articles and prepositions, so you get things like "bird tree sit" and "man bread store buy". You can imagine how that can really get unwieldy if you want to convey more nuanced concepts. Japanese would either need to add a phonetic writing system—which it did—or it would need to come up with new characters to use in place of the special qualities of the language. Or they would need to continue to write in Sinitic grammatical order and continue to do the translation to Japanese on the fly. One can imagine that this was hardly efficient—in order to learn how to write you would basically have to learn a whole new language. That these new symbols were similar to characters associated with Sanskrit also makes sense, and we even see similar attempts on the continent, though they had other writing systems to compare to as well. For example, we see the Persian Sogdian, written with a variation of Syriac script, and the Ghandari language written with its own Ghandari or Kharosthi script, but the influence of Buddhism likely explains why scripts associated with Sanskrit likely had a greater influence than other languages. I should note here that Sanskrit itself does not have a single script—today, people probably think of the Devanagari script, commonly used in India, but that doesn't seem to have been developed until the 8th century. The work of Iwashiki was likely based on something like the Siddham, or Kutila, script. This is an abudgida, where consonants and vowels are connected together when written. This would have worked well for the Japanese language as phonemes are often grouped together as consonant-vowel clusters known as morae. Siddham evolved in the late 6th century and many Buddhist scripts that were making their way along the Silk Road would have used it. However, it is said that Siddham proper—or at least as we know it today—was introduced to Japan by the famous monk Kuukai in the early 9th century. If that is the case, then what script was Iwashiki using as his inspiration? Regardless of the details, this new script doesn't seem to have taken off. It may have just been too much to ask someone to learn the various kanji AND another system on top of that. Instead, the Japanese would adopt certain kanji over time, and simplify them into what we know, today, as kana. Our earliest example is what we know of as Man'yogana, named for the Man'yoshu, an 8th century collection of poems attributed to various contemporary and historical figures. Because the poetic structure of Japanese required specific counts of syllables or, more specifically, morae, it was important to capture the actual pronunciation of the language. Certain characters were chosen and used over and over again purely for their phonetic value, rather than any other inherent meaning. Over time, those characters were simplified and standardized, developing into the katakana and hiragana still used today. While it was these organically-evolving systems that would eventually be most popular and fill the gap, but it is still incredible to see someone deliberately tackling the problem at this early date. Moving on from money and writing, let's turn now to matters of the kami and the Buddha. Yamato existed in a world that saw itself as being caught between forces both seen and unseen. Besides the natural world there was the spiritual world, and to many it was just as real as anything else. We've talked all along about the interplay between the court, the kami and the Buddha, and some of the evidence we see is relatively simple. For instance, in 675, the Ohokami, the great god, of Tosa presented a divine sword to the sovereign. I doubt that a kami was showing up in person to the court—this would have been priests from the shrine. Aston suggests that the kami in question was probably either Hitokotonushi no Mikoto or Misukitakahikone no Mikoto, quoting "authorities" which he does not otherwise name. We get more serious, though, when it comes to major events. And the drought and famine of 676 seems to fit that description. As you may recall from episode 144, the governor of Shimotsukeno reported a bad harvest in the 5th month, and by the 6th month we see more reports coming in of a great drought. Clothing was collected for the Buddhist temples to help build merit. Later, there was a comet in the sky, and then, in the 8th month, we see that the court compelled the Kuni no Miyatsuko and the governors to all contribute to an Ohoharae, or Great Purification. Eventually, the Ohoharae would become a regular ceremony held on the 30th day of the 6th and 12th months of the year, with royal princes down to the high ministers gathering at the southern gate—the Suzaku-mon. Members of the Urabe, the Diviners, would read the various norito, the ritual prayers, to disperse evil influences. It was, and is,also used when there is a royal visit to the Ise or Kamo shrines, as well as at the Dajosai festival at the start of a new reign. It can also be done if there is thought to have been some kind of offense that was committed. "Harae", or "purification", is a common part of Shinto ritual today. From the simple washing of the hands and mouth before entering the shrine grounds to pray to spiritual purification performed by a priest who waves a large stick with paper streamers—the ohonusa or haraegushi—while chanting prayers to ward off evil influences, purification is a key component in Shinto, which often concerns itself with aspects of spiritual pollution. And so the Oho-harae, the Great Purification, is that, but turned up to eleven. The litany used for the Ohoharae, today, is also known as the Nakatomi no Ohoharae, indicating the importance of the Nakatomi in the ritual. This Ohoharae, however, was taking place in the 8th month, and may not have had all of the traditions of the later rituals we know today. Rather, we are told what was required: The Kuni no Miyatsuko of the provinces were instructed to send one horse and a piece of cloth to specific shrines of purification. In addition, the governors of the various districts were each told to supply one sword, one deerskin, one mattock, one smaller sword, one sickle, one set of arrows, and one sheaf of rice. In addition, each household had to supply a bundle of hemp cloth. These may not have been used in the ritual as much as they were offerings to the kami and their shrine. We'll see this in various cases where the State places rather onerous financial requirements on the population in order to perform rituals. Of course, by the logic of the time, whatever was donated would make the ritual more effective—it would be more pleasing to the kami. Still this seems remarkably costly in a year where we are told that the peasants were starving just a few months prior. I'll also take this moment to point out a link here to something that anyone who has been to a shrine may be familiar with, and that is the donation of horses. Horses were common enough a donation—if people of status rode horses, then how much more so the kami themselves? Sacred or votive horses could be used to carry the kami, and even today some shrines keep sacred horses for the kami. However, not everyone has horses to donate, and I suspect that the shrine probably didn't need an entire herd of horses. And so some would pay money for an image of a horse, instead, to be hung in the shrine, likely indicating the donor. Of course, this wasn't just a picture, but an official record of some kind of donation, which could theoretically go to purchase horses and other such things that the shrine might need. These pictures of horses were known as "e-ma", literally "picture horse", and we still see them today: The most common type of e-ma will be small wooden placards sold at the shrine, and people will write their desires on the back, with their name and information. They will often be found hanging in groups on specially designated racks meant for that purpose. Today, e-ma might have horses on them, but more often have other pictures, associated with the particular shrine and kami. Speaking of horses, we have a couple more references to them this year. At some point, Ohoama had issued an edict seeking horses, not just for riding, but other good horses so that the givernment would have them when needed, distributed to the various post-stations. So when he was returning from a banquet by the Todoroki pool in Hatsuse—modern Hase--Ohoama made a diversion to the post-station of Tomi and had the horses demonstrate their speed. Presumably this was just a horse race, which seems to be popular around the world, in any place with horses. We see something similar when we are told that Ohoama went to Asatsuma to inspect the horses of the officials there. At his request, the officials organized a competition of horseback archery. This appears to reference the famous art of Yabusame—though it may not have been recognized as such just yet, there is some thought that the idea of a horsed archer shooting at three targets while galloping past may have originated in the 6th century, with ties to Usa Jingu. Still, horseback archery would remain important, and later it would become the primary art of the warrior class from about the 12th to the 13th century or so—and arguably even up until the Sengoku period, with its spear formations and foreign guns. Later, in the 10th lunar month of 681, Ohoama and the court were prepared to go hunting on the Hirose plain. A temporary palace was prepared and all of the bags were packed, but ultimately, Ohoama didn't go. Instead, those from the rank of Prince to high ministers stayed at Karunoichi—a market at a cross-roads in the Nara basin that likely was the location of a government stable. There, they inspected the horses and saddle equipment. Those from the rank of Shokin up sat under the trees while those of Daisen and below mounted up and passed along from south to north. Not quite as exciting as horse racing or horsed archery, but who doesn't like a parade. One wonders what happened to call off the hunt. Perhaps Ohoama, while not bedridden, was not in the best of health. If he was having some kind of recurring problems then that could explain some of the merit-making as well. You may recall we discussed how much merit the state seemed to be trying to make in support of the sovereign's health, which we discussed in episode 142. Getting back to the Ohoharae—the great purification. That was followed up by a general amnesty, which we talked about last episode, as well as a command to let loose living things. This is a Buddhist practice that one still sees today in various places, usually in the form of letting loose animals like fish and birds that were kept by individuals. I don't think they were just opening up the paddocks and letting the horses, cattle, and other animals go. As fascinating as that might be to contemplate, with horses just running wild and cattle trampling the rice fields, I doubt they took it that far. Still, this practice was clearly an attempt to make more merit for the State. This edict was repeated only a few months later, in the 11th lunar month, but then it was confined to those provinces that were considered to be "near" to the capital, so a little more focused. The day after that second release of animals, men were dispatched to all parts to expound the Konkwoumyou and Ninou sutras. This was the Sutra of Golden Light and the Sutra of the Benevolent King—both sutras focused on concepts of good rulership and protection of the State. In fact, together with the Lotus Sutra, they would come to be considered the Gokoku Sanbukyou—the Three sutras for Protection of the State. They were read for the purpose of averting disaster, but they also helped to prop up the image of a righteous and benevolent ruler—what might be termed a golden-wheel turning sovereign, or Chakravarti. So all of this would seem to simultaneously reflect an intention to protect the State while also demonstrating performative regnal righteousness. It was, after all, what a good ruler was supposed to do, which also conveniently told people what a good ruler was supposed to do. It is unclear whether or not the court actually felt this did anything. I would note that a month later they were asking Princes and Ministers to gather up weapons, so it is possible that they were concerned about more than just natural disasters— such as a concern that the people were getting restless. A few days later, we see more largess, as the court made presents to public functionaries and men of the frontier states. It is unclear to me if this is a reward of some sort or perhaps an attempt to boost their morale and support. Later in that month we see preparations for the upcoming Feast of First Fruits, or Niinamesai, two months later. We are told that the Jingikan, the Office of Kami Matters, had made the divination that the Yuki, the ceremonially pure rice for the ritual would come from the District of Yamada, in Owari. For the Sugi, the "next" lower quality of rice, that would come from the district of Kasa, in Tamba. The feast went off as usual in the 11th month, pre-empting the normal announcement of the first of the month. Later in the record we see that preparations were started for another Ohoharae, or Great Purification, and a general amnesty was issued. This time, instead of sending horses for the kami, the Miyatsuko of each province were to supply one male and one female servant to the shrines, instead. Fifteen days later, in the intercalary 7th lunar month—an extra month inserted to keep the lunar and solar calendars in synch—we see the queen, Uno, hosting a feast after ritual fasting. She then had sutras expounded throughout the capital. I find it particularly interesting that this was apparently instigated by the queen, but along with the Ohoharae, this all speaks towards the feeling that the State needed to be purified and supplied with good merit. The Ohoharae was not the only way to curry favor with the kami. For example, in one record we see Ohoama designating sacred rice-tax for the shrines of Heaven and Earth—shrines for the Amatsu kami and Kunitsu kami. One third of the rice was to go to the kami directly, while two thirds of the rice was to go to the priests who kept the shrines going. This same year, 677, we aren't told where the rice for the Niiname-sai came from, but we are told that those who donated as well as members of the Jingikan, who were involved in the divination and ritual more generally, were all compensated for their troubles with various presents. The Jingikan is one of those aspects of the new, bureaucratic state, that feels extremely tied to the archipelago. It literally is the Bureau of Kami Matters, or the Bureau of Kami Affairs—the Kami no Tsukasa. It would even come to be ranked above the Council of State in the official org chart of the government. While the government had national temples and appointed members of the clergy who were responsible for keeping the Buddhist institutions in line with the State, the Jingikan was that entity for court ritual, and even for interfacing with various shrines around the country. In the 10th century, all of the official shrines across the archipelago would be catalogued and assessed a rank and position, with Ise Shrine and the royal court at the top of the list. Speaking of the national temples, the fourth month of 680 was when Ohoama designated the national temples—which we also covered in Episode 142. On the first day of month after that, we are told that he bestowed gifts of silk and cloth to 24 temples around the capital; and if there really were 24 temples just around the capital itself, one can imagine why they had to put a stop to publicly funding all of them. That must have been quite the upkeep. That same day, the Golden Light Sutra was expounded in the palace and at select temples as well. As we've seen, the court relied just as heavily—or more—on Buddhism for certain rituals and providing spiritual power. While both Kami-based rituals and Buddhism were revered for their ability to affect the supernatural, Buddhist priests seem to have had a particularly revered place in—or perhaps more rightly outside—of society. One is more likely to hear about someone who was a Buddhist priest or a novice being revered than a kannushi, or shrine priest. For example, in the 7th month of 680, the priest Kouchou, of Asukadera, passed away. The royal princes Ohotsu and Takechi were sent to express royal condolence. Later that same year we would see something similar, with Royal—later Crown—Prince Kusakabe visiting the eminent priest (Y)emyou on his death bed. Yemyou died the next day, and three royal princes were sent to offer the condolences on behalf of the royal family. Towards the end of 680, Ohoama fell ill. One hundred individuals were made to take holy orders on his behalf, after which he appears to have recovered—or at least recovered enough for the time. Earlier in the month his queen, Uno no Sarara, had taken ill, for which Ohoama had pledged to build Yakushiji, a temple of the Medicine Buddha, as we talked about in Episode 142. Although Ohoama temporarily recovered, we have mentioned how there are plenty of suggestions that he may not have been entirely better. It could just be that time and numerous diseases were taking a toll, or perhaps he had an ailment that came and went. I get that impression from things like in the 10th month of 685, as autumn changed to winter, several nobles were sent to Shinano to build a temporary palace in preparation for a royal progress. It seems that Ohoama wanted to visit the hot springs at Tsukama. Tsukama may have been located on the outskirts of modern Matsumoto city, in Nagano, which is known for its hot springs, today. Bentley implies that the court was not entirely thrilled with Ohoama taking this journey. I have to wonder whether or not this was all about Ohoama's health—hot springs were often seen as restorative. At the same time, this sounds like a fairly long journey into the mountains as the weather was growing colder. That also may have been part of the draw, however, allowing them to travel and see the changing leaves, a very common pastime in successive centuries, and even today. I can't help but imagine that Ohoama was seeking the restorative properties, while his court may have been apprehensive about the journey there and back as the days were getting colder. Compare this to his actions at the start of the Jinshin no Ran, when he made that incredible dash from Yoshino, through the mountains, over to Owari. But that was well over a decade ago, at this point, and he seems not quite so spry as he once had been. Another popular record that we find in this reign were various oddities and omens. We've covered quite a few, but I did want to cover a few more before we pull the curtain closed on this era. First off, early in the reign, we see a record in the 10th month of 675 for a woman in the district of Takakura, in the province of Sagami, giving birth to triplets. A quick Internet search suggests that natural triplets occur in about 1 in every 8000 or 10,000 births. However, there is another thing to consider at this time: giving birth to a single child was already a risky business, and death during or just after childbirth was a constant threat. So now consider the issues with giving birth to twins or even triplets. The odds that there is a complication just go up at that point. So I suspect this was a very rare occurrence. The fact that it was three sons was probably also seen as particularly auspicious, at least for any who were studying traditional Confucian scholarship. Moving on to the 4th day of the 4th lunar month of that same year, we get an omen for the court. First is a cock sent to the court by Wanitsumi no Yogoto, from the Lower Sofu district in Yamato province. This cock is said to have had a comb like a camelia flower, which was apparently quite auspicious. On the other hand, a report came in from Akunami, also in Yamato province, about a hen that had turned into a cock. Aston, of course, considers that this would have been an ominous sign—a disruption of the natural order. To be honest, I don't see any particular judgment placed on it one way or the other. It is just listed as a wondrous or miraculous occurrence. The year 678 has remarkably few events, in total, with nothing recorded between the 4th and 9th months. And the 9th month was just a note about the death of one, Prince Wakasa, of the third princely rank. The month after that we have another one of those strange occurrences. This time it is a report of something falling from the sky like silk floss, except that it was 5 or 6 feet long and 7 or 8 inches wide. It supposedly floated on the wind and waved from the fir woods and the reed plains. People who saw it called it kanro, or "sweet nectar". This is really just a crazy entry. I've wracked my brains to think of a natural event that could cause something like this, but this seems like something that was more like a rumor that got written down. "Kanro" is thought to be something that Buddhist texts refer to as "Amrita", an exlixir of immortality. In continental lore, it is said to be a sweet nectar that forms when yin and yang are in harmony—such as during a benevolent reign. So whatever the truth of any natural event, to the Chroniclers the entry is clearly a chance to hype up Ohoama's reign. And then, towards the end of the 8th month, we see Katsura no Miyatsuko no Oshikatsu presenting auspicious stalks of grain. Reportedly they all came from different plots and yet had very similar ears of grain. Auspicious stalks of rice weren't uncommon, but Aston suggests that this was possibly an allegory for all of the royal princes who were brought together in Yoshino to swear to support each other. The 8th month may have been when the grain was harvested—because it wasn't until the final month of the year that we see the court reacting. At that point presents were made to the Royal and non-Royal Princes, the Ministers, and the public functionaries, all according to rank, in consequence of the auspicious stalks of grain. In addition there was an amnesty for all offences from capital crimes on down. Now on top of all of that, there were a few edicts that touched on various topics that we just haven't gotten to, elsewhere. For instance, in the 8th month of 681, on the 10th day, we see a notification to all of the people in the archipelago who claimed descent from those from the continent—specifically those from the Korean peninsula, or the Samhan. They were told that the taxes, which had previously been remitted for 10 years, so starting in 671, had come to an end. However, corvee labor was still remitted for ten years to them and their children and grandchildren who had been with them when they first arrived. There are some questions about this passage, but in general it seems that those refugees who had escaped to the archipelago from Baekje and Goguryeo had previously been given 10 years from the time they arrived during which they did not owe taxes. This included corvee labor—which also extended to any children that had been with them at the time. Children that were born after that… well they wouldn't be of age to be used as corvee labor in 10 years so this would only apply to those who were with them at the time and who would be of age within that 10 year timeframe. This exemption from taxes appears several times in different forms, and appears to be a grace period, during which people were expected to establish themselves, open fields, and begin to thrive. At the end of 10 years, then they would start paying taxes, with the assumption that they had more than enough time to prepare and work the land. Moving on to one of my favorite entries, on the 18th day of the 9th lunar month in 685, Ohoama declared a game day. He had the Princes and Ministers gather at the Ohoandono, the Great Audience Hall, and had them play a game called "Pakugi" or "Bakugi". We aren't quite sure what the rules were—it probably wasn't Settlers of Catan, but you never know. It was likely a game with dice, possibly a version of backgammon, which is quite old and commonly known as a game for gambling. That same day, Ohoama gave out gifts of robes and trousers to ten princes and others—perhaps related to the gaming session? The history of games and gaming is particularly fascinating. For one thing, many of the games that were played in the archipelago had come from the continent, and many had variants that had traversed the entirety of Eurasia. Backgammon and Chess were both games that had variants that would be known in Japan. Backgammon was known as sugoroku, and in Japan they played a game similar to chess known as Shogi. They would also play go—or more appropriately igo—from at least the Nara period, though that game, invented in what is now China, does not seem to have spread quite as much as either backgammon or chess variants. And while chess was a game that was often highly localized—with different pieces representing different things and often moving in different ways depending on the variant—backgammon seems to have been quite similar everywhere, and could probably be played by two people with wildly different cultural backgrounds with very little interpretation needed. The day after Ohoama had the court join his game day, there were more presents. This time it was brown bear hides given to the royal and non-royal princes. In total there were 48 hides given out, which is really pretty incredible. I have this image in my mind of a very Asuka era wooden mansion, with wood and bronze and silk, and then a large bear hide sprawled out on the floor. I'm not sure exactly how they were used, but I suspect that they were mostly used as floor coverings for people to sit or lay on, though I could also see them being used as sleeping mats. It seems they were clearly elite status goods, but hardly what we think about in this period. And that is where we are going to come to a close. There are only a few more things that we'll get to, but they are all related to what happened with the events surrounding Ohoama's death and the succession that followed, so we'll touch on those when we kick off the next reign. 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.

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We value people | Taffie Tamba | 15th March 2026

Family Church Waterlooville

Play Episode Listen Later Mar 15, 2026 44:41

As we open up the family values of Family Church, number one is "We value people". To define this we look at the story of the prodigal son. We looked at what it culturally meant for the son to take his inheritance and leave his Father's house and what it meant to return! The level of shame that the son carried and represented was met head on by grace and restoration from the Father. In this message, Taffie does a great job of explaining just what it meant for the Father to run, and that it was the Father voice of grace and mercy that was encountered by any other voice. Listen for the full message.

father family church tamba

Your Questions, Our Chaos (FBF)

god story my life story of my life tamba

Play Episode Listen Later Mar 6, 2026 60:02

On Today's Menu:A Flash Back Friday!Tamba on-site recording — spicy food, spicier commentary… coming soon on the podcast!Bazaar Meat… FINALLY. Was it worth the wait? Oh yes.Mid coffee at The Coffee Class — John's real takeaway? Finding his Halloween costume: a Summerlin pilates mom.Greek Fest continues — ouzorita in hand, video on deck.Pet Peeves: the yin and yang edition (balance = impossible).Listener spotlight — your comments, emails & questions steal the show this week.Got a food take, question, or hate mail? Email us at cheers@eattalkrepeat.comSubmit your own pet peeves at ⁠EatTalkRepeat.com⁠If you enjoyed this episode, don't forget to like, subscribe, and leave a 5-star review. It helps more food lovers find us!Follow us for more bites & banter:X/Twitter: @EatTalkRepeat | @EatingLasVegas | @AshTheAttorneyInstagram: @EatTalkRepeatLV | @JohnCurtas | @AshTheAttorney

halloween chaos mid pet peeves summerlin tamba greek fest

#189 - Samuel Tamba (Axe-One) - Les coulisses de la Formule 1 : deals XXL, sponsors, stratégies

Serial Entrepreneurs

Play Episode Listen Later Feb 23, 2026 64:16

La Formule 1 n'est plus seulement un sport.C'est une plateforme mondiale d'influence.1,5 milliard de spectateurs.Des deals à 8 ou 9 chiffres.Des États, des géants de la tech, du luxe et de la finance qui se battent pour exister dans le paddock.Mon invité aujourd'hui est au cœur de cette machine.Samuel Tamba est le fondateur d'Axe-One, un cabinet stratégique qui connecte les grandes marques aux écuries de F1.Ancien de chez LinkedIn et Accenture, il a quitté les cercles corporate pour signer des partenariats internationaux à plusieurs dizaines de millions d'euros.Dans cet épisode, on parle :• De la transformation de la F1 en outil de soft power• Des coulisses des partenariats à 100M€• Pourquoi 80% des marques échouent en F1• Comment entrer dans un écosystème ultra fermé• Et de la pression quand des millions peuvent vous passer sous le nezUn épisode sur le pouvoir, le réseau et… l'audace !Et sur ce que ça demande d'incarner son business.-----Je découvre en ce moment la plateforme IG pour investir en actions & ETF, de façon plus lisible et progressive.→ Découvrir IG : https://www.ig.com/fr?utm_medium=influencer&utm_source=meta&utm_campaign=invest_brand_serial_entrepreneurs Collaboration commerciale avec IG.⚠️ Investir comporte un risque de perte en capital. Ceci n'est pas un conseil en investissement.▬▬ L'INVITÉ : SAMUEL TAMBA ▬▬Ses liens :_ https://axe-one.com/ _ https://www.linkedin.com/company/axe-onegroup/ _ https://www.linkedin.com/in/samuel-tamba/▬▬ SERIAL ENTREPRENEURS ▬▬Animé par François Allet, fondateur du podcast :_ https://www.linkedin.com/in/francoisallet/ _ https://www.instagram.com/fr_ancois/ _ https://linktr.ee/francois_ Retrouvez le podcast :_ https://taap.it/serial Un nouvel épisode à retrouver chaque semaine :- Ici, sur Youtube- Et sur toutes les plateformes audio (Spotify, Apple Podcasts, Deezer, Amazon Music)Si vous avez apprécié ce contenu, n'hésitez pas à :▬ vous abonner (pour être au courant dès qu'un nouvel épisode sort

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The Story of my Life - A Chapter called Hope | Taffie Tamba | 18th January 2026

Family Church Havant

Play Episode Listen Later Jan 18, 2026 35:04

Continuing in our series, The Story of My Life, Taffie speaks about moments of hope in our lives. Listen in as she helps us understand that hope is not merely positive thinking or optimism, but a confident expectation rooted in the character and promises of God.

Temmu's New Year's Traditions

Sengoku Daimyo's Chronicles of Japan

Play Episode Listen Later Jan 16, 2026 46:38

For the first regular episode of the year (excepting our New Year's recap) we take a look at the New Year Traditions at Temmu's court. How did the court celebrate the New Year in the late 7th century? For more, check out our blogpost: https://sengokudaimyo.com/podcast/episode-141 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is episode 141: Temmu's New Year's Traditions The chill winter air meant that most of the assembled crowd had donned multiple layers of robes. Men and women had assembled together, upon the open, rock-covered courtyard, both to see and be seen. To the north and east of the courtyard were the walls and gates of the buildings that made up the royal palace, the rooves of the buildings just visible beyond the gates. The onlookers stood arrayed around the open lanes that had been created for the event—at one end of the rocky field were targets, while at the other were archers, also arrayed in their finest outfits. While technically they wore hunting robes, cut to allow greater movement in the arm, many of these fabrics had no business being anywhere near a moor or the dirt of open fields. After all, this wasn't just some hunt: They were demonstrating their skills in the center of the State. At the officials' command, the archers let loose their arrows. The crowd murmured at the soft crack of the bowstring, the faint whisper of arrow as the fletchings cut through the air, and the thud as the arrows struck their targets. Looking downrange, approval bubbled through the crowd: the targets were well-struck. Behind the archers on the field, another group awaited their turn. The events of the day would be the talk of the court, from the lowest clerk to the highest prince , for days to come. Not just the well-placed shot, but also the grace and poise of the one who had let loose an arrow of particular note. And heaven forbid an arrow miss its target. Even kicking up stones or scraping the earth could have negative social consequences. A particularly good showing could inspire poetry, and beyond the prizes being offered to the winner, could also bring notice to those from more obscure backgrounds. The new year had just started, and a good performance might be just what was needed to help put the rest of the year on a good footing. Welcome back! This is the first episode of the new year, 2026, and we are still going through the reign of Ohoama, aka Temmu Tenno, covering the period from 672 to 686. Before we get started, though, a quick shout out to Suzuki for supporting us on Patreon. It means a lot and helps us keep this thing going. If you would like to support us or our efforts to maintain the website, where we also have the Armor manual, clothing, and a miscellany on various topics, we have information at Sengokudaimyo.com and we will have more information at the end of this and every episode. Support is appreciated as I really do want to try and minimize ads—I don't put any into the podcast myself, though some platforms may place ads around the podcast, which I cannot always control. Now we've covered a lot this reign, but this episode we are going to cover three things in particular. First off, and perhaps a bit of a tangent, we'll talk about some of the issues with the Chronicles when it comes to reading it,especially in translation. It seems quite clear to me that even the sources that the Chroniclers were using weren't always in agreement with each other on how they spelled certain things or even in properly recording when things happened. After that we'll cover the major topics of this episode, focusing primarily on the New Year traditions of the court—we'll look at the major events of the first month for each year in the reign, allowing us to see some of the similarities, and differences. Finally, we'll look at the last year of Ohoama's reign, particularly as he grew ill, because it can be a fascinating question: What did people do when disease struck before we had modern medicine? Here the Chronicles reveal a lot about not only the beliefs of the time, but of their syncretism: how people were willing to reach out to whatever power they could in order to cure disease. Whether it was Yin-yang divination, beseeching the local kami, or attempting to make merit, all of these things were on the table when it came to illness and mortality. And so, let's get into it. One of the first things I want to talk about is the problem that we have in trying to read the Chronicles, both in the way they are written and then the translation issue on top of that. Even in Japanese the Chronicles have to be translated out of an ancient form of kanbun—basically a Japanese version of Chinese, using Sinitic characters. Like any document written by non-native speakers, the Chronicles have their idiosyncrasies that make it different from what someone in Chang'an might be writing at the same time. There are times and places where it is clear that something is meant to be read in the Japanese pronunciation, which itself was different from modern Japanese. Add to this the fact that there are many times that different Sinitic characters sound alike in Japanese—especially in modern Japanese. So any English translation of the Chronicles which doesn't give the actual characters in the source text can add to the confusion. This is why I like to consult either the Japanese Historical Text Initiative or an electronic version of the National History series text—though even those have issues at times when the characters used in the text don't exist in modern character sets, though that seems to be less and less of a problem. One example I want to give of the complexities of reading the Chronicles, and the need to dive deeper into the original language and consult multiple versions, is a set of records for Ki no Omi no Abemaro and others. He is our first mention of a member of the Ki family: on the 9th day of the 8th month of 673, the first year since Ohoama's ascension and one year after the Jinshin no Ran, we are told that Ki no Omi no Abemaro and others were given favors and rewards for their service during the war in Iga province. Indeed, Ki no Omi no Abemaro is listed prominently in the records of the Jinshin no Ran and appears to have been one of the generals for Ohoama and the Yoshino faction in general. Less than a year later, on the 28th day of the 2nd month, Ki no Omi no Abemaro died and was posthumously awarded the rank of Daishi, which was 5th from the top in the old system of 26 ranks. A rather respectable rank, to be sure. Later that same year we get a note that Ki no Omi no KATAmaro—another member of the family, apparently--was appointed, along with a "Prince Mino" as a commissioner for the erection of the Great Temple of Takechi. Two years later, however, we get a record on the 22nd day of the 4th month of 676 that the sovereign, Ohoama, sent an order to the Governor of Mino telling him to let the children of Ki no Omi no Abemaro, resident in the district of Toki, be removed to the East country and become peasants in that country. On the face of it, this appears to be an incredible fall from grace. Ki no Omi no Abemaro is basically one of the top generals and heroes of the Jinshin no Ran, but his children are so unruly that they are banished to the East and stripped of their noble status? There has to be a story there, right? Then in 679, on the 3rd day of the 2nd month, we are told that Ki no Omi no Katamaro died. For his service in the Jinshin War he received the posthumous rank of Upper Daikin. That would have been roughly the 7th rank—two below Ki no Abemaro. So was the Ki family back in the good graces of the court? What is going on? First off, when we go to the original text, we see that Aston, whose translation of the Nihon Shoki we've been working on Ihas made an apparent error in translation. Remember, Aston was translating the Chronicles back in 1896, without the aid of modern computers, along with a lot of other research that has happened since then, and I can hardly fault him for missing things here and there. This is why, if you cannot check the original, you may want to also look at the new translation from John Bentley. Here we can see that he translates the name not as "Ki no Omi no Abemaro", but rather that of "Ki no Omi no KASAmaro". And if we compare Ki no Omi no KaSAmaro with the previous entry on Ki no Omi no KaTAmaro we can see that these are actually the exact same names except for a single character. Which leads us to the question: Are these the same person, and the scribes simply miswrote one of the characters in the name? It may not even be on the Chroniclers so much as whatever texts they were, themselves, working on. This isn't helped by the fact that we later on see another entry for Ki no KATAmaro, but that one uses character for "KATA", meaning "hard", using the kun'yomi, or Japanese reading, rather than using two phonetic characters in the on'yomi reading. So is this just another way to write "KATAmaro" or is this a different person altogether? Ultimately, we cannot be entirely sure. It does seem wild that there would be two "Ki no Omi no Katamaro" at court at the same time and nobody otherwise distinguished the two. The question about KaSAmaro and KaTAmaro, and whose kids were sent into exile, is a bit harder to untangle. And, truth be told, it is ultimately a minor point. We have only a couple of lines here, and maybe these passages will help illuminate something later in the histories, but for now, they are just fragments of the story of what was happening. Parts of the tattered tapestry from which the royal history was ripped out and restitched together, the rest of the story largely discarded, unless it made its way to us through other means. The Chronicles may be flawed, but they are still our main source for the period, and while we might challenge individual items, we still get a glimpse at how things operated back at this time. For instance, if we look at the events happening around the New Year, we can see some common threads. The New Year is an important tradition in many cultures. Whether it was a solar or lunar cycle—or some combination—the new year indicated a new cycle, and was often accompanied by associated symbols and rituals. Today in the US it is often celebrated with fireworks and champagne, followed by making resolutions for the new year. In Japan, people will often go to their local shrine or temple for an important first visit, and temple bells will ring out 108 times. Another tradition is the osechi-ryori, the traditional new years foods. This has grown over time from a tradition of eating a large bowl of rice to various other foods that are seen as auspicious or having special properties, such as the hardening of teeth—a major concern before the era of modern dental hygiene! Then there are traditions such as the Kagami Biraki, or opening of the mirror, and the creation of special mochi, or rice cakes for the purpose. Of course all of these traditions started somewhere and have evolved over time, so what do we know about the New Year celebrations during the late 7th century? One caveat: in the Chronicles, we only really see what was happening in the court, and the Yamato court at that. There may have been local traditions that others were following that, unless we find documentation about them, we likely would never know. But many of the court traditions were passed down to later generations. These traditions appear to include the giving of gifts; large, celebratory banquets; and the annual archery tournament. Banquets are some of the first and most common things we see. We see a banquet as Ohoama assumed the throne in 673—which probably was the event that overshadowed anything else they might have done that year. The following year, 674, there doesn't seem to have been much recorded, and I wonder if they were still pulling everything together after the turmoil of Ohoama's ascension. And so it is that in the first month of 675 we really get to see the annual new year's events in their full form. On the second day of that year, from the Royal Princes on down, all of the public functionaries presented their respects to the sovereign. I suspect that this was a large ceremony, where everyone gathered in the courtyard of the palace together or something similar, not that each person individually went up and presented their respects—I doubt Ohoama would have wanted to sit through all of that. Also, as we've already seen, there were limits on what parts of the palace different functionaries were allowed to enter. So some of these well-wishers may have been "outside", others in the courtyard, and others in the palace building itself, depending on their rank and importance in the bureaucratic hierarchy. On the following day, all public functionaries, from the initial rank upwards, presented firewood. Aston notes that this is the first mention of what would become a yearly practice. Firewood may not seem like much, but it would have likely been important to keeping things running, especially given how early people were supposed to arrive at the palace and administrative complex each day. This wasn't firewood for a fireplace—they didn't have those—but probably would have been used either for cooking or, I suspect, for the large braziers that burned with wood and pitch to light the darkness, particularly in the winter months. Firewood could also be processed into smaller pieces of coal for other uses. It is interesting that for the first ceremony, the Chronicles describe the court from the Royal Princes on down, while for the giving of firewood the order is from the initial—which is to say the lowest—ranks upwards. This could indicate the order in which things progressed in these cases. Several days after that, on the 7th day of the first month, a banquet was given at court for the Ministers—so only the higher ranking functionaries. But ten days later, on the 17th, everyone of rank—the Ministers of State; the Daibu, or high officials; and all of the public functionaries from the initial rank upwards had an archery meeting in the Court of the Western Gate. Archery and archery contests had been important to the Yamato people for ages—and the same on the continent. Confucius, in his day, suggested that archery was a martial skill that even nobles should cultivate. I believe we've noted before how archery could be used both for warfare and for just feeding your family. As such, it was considered a particularly useful skill for just about everyone to have. It probably also helped that it was a martial skill that noblemen and others could use to show off without actually risking any injury to themselves in the process. I'm just saying. And as we described at the top of the episode, this particular archery contest would, for both participants and spectators, likely have been a chance to show off the top of their game, whether in martial prowess, clothing, or behavior. And since we are looking at the new year's celebrations, let's keep this going and look at later years in Ohoama's reign. As I go through these you'll start to see the patterns, where the events I've just described will generally recur year after year, but not identically, sometimes with a shuffle in the schedule. In 676, we see that the Ministers and public functionaries pay their respects on the first day of the new year. On the 4th day, the sovereign granted gifts to the higher level officials, from Royal Prince Takechi, down to the high officials, or Daibu, of Shoukin rank. Their not so secret Santa gifts included robes, hakama, lined garments, obi for their waist, leg straps, and staves, or walking sticks. We are also told that everyone above the rank of Shoukin also got an armrest thrown in, as well. Further gifts or grants were given out several days later, on the 7th, to everyone from Shoukin on up, based on their individual circumstances. Then, on the 15th, we again see all of the functionaries present firewood and then they were all entertained at a court banquet. The following day they held the annual new year's archery contest, with prizes, at the court of the western gate. Those who hit the target received prizes of different values. In his recent translation of the Nihon Shoki, Bentley references Kuroita on Article 41 of Miscellaneous Statutes, saying that this archery event was apparently a regular new year's occurrence, and even the prizes were noted as varying over time. The same day they held the archery contest, that year, Ohoama held a banquet at the Shima Palace. Shima was the name given to the Soga Prime Minister, back in the day, so I assume that this was at or near the site of the old Soga residence? In 677, by comparison, we don't see nearly as much referenced. There is archery at the South Gate, vice the west gate, but that is it. The festivities in 678 similarly only talk about the archery at the south gate. There is also mention of a preparation for worshipping the kami of heaven and earth, for which a purification was held throughout the state. In addition, an abstinence palace, or saiguu, was erected on the bank of the Kurahashi river. Kurahashi appears to refer to a tributary of the Ohara river, in Sakurai. This feels less like a New Year's celebration, however, and more like a sign of merit-making. The Saiguu would have likely been to prepare for a trip to Ise shrine, and three months later Ohoama was preparing to go to the Saiguu, but that is when Princess Towochi suddenly died, and they scuttled the plans. In 679, the court greeted the New Year with a new decree. Ohoama declared that Princes, Ministers, and public functionaries—anyone in service to the government, basically, were to refrain from paying respects during New Years or other ceremonies to anyone except relatives of the grade of elder brother, elder sister, and above, or to the senior members of the Houses. Princes weren't even to pay respects to their own mothers unless they were, themselves, princesses. Ministers were likewise not to pay respects to their mothers if they were of "mean" rank. In other words, if they were commoners. These kinds of statutes are interesting. First of all, you ask yourself why? In all likelihood, there were various local traditions and individuals paid respects to their parents as well as to others to whom they owed respect for one reason or another. Here the State is ordering society such that there is a clear hierarchy, at least among the members of the court. Since women often found advancement by marrying up, it was usual for one's mother to have been born a lower rank in society than oneself. And so we see them enforcing the social order. That new order was based on Confucian concepts of hierarchy, and this seems to go along with those same ideas. What we don't really see is how this was enforced—if at all. The day after that, the yearly archery competition took place at the West Gate of the palace. The next year, 680, we see a New Year's Banquet at the Court of the Great Hall. Ohoama himself occupied the Mukai-kodono, which appears to refer to one of the smaller wings. Based on the palace layout that we see in the posthole remains, this probably means that he was set up in the smaller wing, likely in a more intimate space, while most of the other guests were in the large hall, maintaining that crucial separation of sovereign and subjects. This New Year's archery event included Princes of the Blood all the way down to the rank of Shouken—the very lowest rank in the court—and it was held at the South Gate. You may be noticing a pattern, that the archery competition is listed as being held at either the south or west gates. The south gate probably refers to the main gate of the later Okamoto—aka the Kiyomihara—palace. The West gate refers to the west gate of the Ebinoko enclosure. We talked about these and the general layout of the palace back in Episode 134, and you can check out that podcast blog post for some images of what things looked like, as well. These gates were on the north and east sides of a large, rectangular courtyard, which was likely the actual event location. So it isn't as if these were separate areas, just a difference of where things were set up in what was otherwise the same relative space. The following year, 681, we see similar ceremonies. We see offerings made to the kami of Heaven and Earth, and we once again see a note about various functionaries paying their respects at court. Even though this wasn't mentioned every year, it could have been an annual thing and just wasn't always recorded so the Chroniclers just wrote down what they had records for. There are certainly other things we don't necessarily witness in the records, such as the annual promotions and promulgations. We see irregular promotions, of course, such as on someone's passing, but the regular administration of the government and promotions of people to new positions is not something we really see regularly documented, since it doesn't really shed much light on the sovereign and the royal household. And so we sometimes see things if they get mentioned, but otherwise we only see glimpses. That would change as records became more administrative and the histories were more about simply recording what was happening—though still from a particular angle. At this point, however, we aren't dealing with a single court record, but rather with numerous records, stories, and recollections. That same year, 681, we also see another banquet, with Ohoama situated in the Mukai no Kodono, while the Princes of the Blood and non-royal Princes were both introduced into the inner reception chamber. Ministers attended in the outer reception chamber. They all received sake and musical performances, and rank advancements were given out. Kusakabe no Kihi no Ohogata was graduated from the rank of Upper Daisen to Lower Daikin, and given the title of Naniwa no Muraji. A few days later, Sakahibe no Muraji no Iwazumi was granted a fief with 60 horses and received presents of coarse silk, floss silk, cloth, and one hundred mattocks—the last one being a rather interesting gift, I have to admit. Of course, in true Chronicles fashion, we have no idea why these gifts were made—we don't even have another reference to Iwazumi around there, but he must have done something. We are later told that there was the annual archery shoot, and then a decree, possibly unrelated to New Years, that the various provinces were ordered to repair the shrines to the kami of heaven and earth. The year 682 is an anomaly. There is no mention of a banquet, nor of an archery tournament. I wonder if this may have to do with some of the sad events of that first month. While it started fine—Toneri no Miyatsuko no Nukamushi was raised from Daisen to Lower Shoukin—we are told that on the 18th, Lady Higami, one of Ohoama's consorts, died in the palace. The next day there was an earthquake, and she was buried on the 27th. A prominent illness and death may have put a pall on the ceremonies, and could explain why we don't see any mention of them for that year. It is also possible that some of this New Year tradition had become so routine that people were no longer commenting on it, and therefore the Chroniclers weren't including references to it. The following year, in 683, we again see the functionaries paying their respects. We also see the presentation of a three legged sparrow by the Viceroy of Tsukushi, Tajihi no Mabito no Shima, along with others. A three legged sparrow would have been something: it is reminiscent of the three legged crow, often depicted in the sun. It is unclear if it was still alive, but that wasn't the point. They invited the Princes of the Blood down to the Ministers to great hall, the Daigokuden, for a banquet, where the three legged sparrow was displayed. . Later that month, Ohoama issued a decree in regards to all of the auspicious omens and made presents to everyone, from Shouken rank upwards. There was also a general amnesty—all crimes were pardoned, from capital offenses on down, and all forced labor was remitted, so that people didn't have to provide the normal service. The phrasing for this particular entry is intriguing. Ohoama is mentioned as Yamato Neko Sumera no Mikoto and is specifically called a "God Incarnate". This is one of the rare times that we see the Chronicles explicitly call out the sovereign as a living deity. Of course, they trace the royal lineage back to Amaterasu, but there isn't a lot suggesting that the sovereign is necessarily a deity. And in reality, this was probably something that was more honorific than anything else. Heck, at times in Japanese history we would see sovereigns selling their calligraphy to help keep the royal palace funded while warriors went around actually being in charge of things. However, this divine language did show up in the 19th and 20th century, especially as the Tennou, now called Emperor in English terminology, once again was recognized as the Head of State, and people would actually pray to him. Not necessarily like praying at a shrine, but out of respect. And remember, a lot of time the Tennou was kept out of sight of regular people and hidden, much like the way that the kami were treated. The concept of the Emperor's divinity was very much tied up in the elevation of the State and the general sense of Nationalism that had gripped Japan in the early half of the 20th century. And so the allies quite explicitly had Emperor Showa renounce his divinity after Japan World War II. Those studying Japanese history have probably heard of this concept, and so it is interesting to see evidence of it here, as well as the nature of the royal house, where the sovereign is kept at a distance from those of lower rank, unless they are directly serving him. But it was not as though the sovereign was a god in the sense of being all powerful. Even if he were considered a living, visible kami, the kami were not omnipotent, and there was no getting over the fact that our particular sovereign, Ohoama, was getting older. Only a year or so earlier, he had suffered a rather bad illness, so he clearly was not invincible. And it is of course possible that this language was simply royal exaggeration, rather than any attempt to define the sovereign as something more than he was. Still, that concept would continue to play a part throughout Japanese history. The same day in 683 that Ohoama issued the pardons, we are told that there was a special performance at the Woharida Court of dance and music from Goguryeo, Baekje, and Silla—the "Three Countries" of the Korean peninsula, even if only one of them was still going strong. The Woharida palace is thought to have been north, along the banks of the Asuka River. It may have been moved over time—there appears to have been a palace in the Furumiya area, near Toyoura, but there is also evidence of a palace by a shared name over by Ikazuchi-no-oka, on the other side of the river. Excavations at Ikazuchi no oka revealed pottery with the name of the palace, suggesting that this was the site, but even then, that pottery was from the later Tempyo era. Regardless, it seems that the Asuka valley was just chock full of palaces, new and old, though the older ones were not as regularly used for government functions, one assumes. The following year, 684, we again get told about the annual archery shoot. It took place in the Eastern court this time, with Ministers in attendance. Apparently they had men skilled in archery shooting alongside palace attendants and little people—the word used in Japanese is "Shuju" or "Hikihito". This word is often translated as "dwarf"; it appears to be a derogatory term for anyone considered short of stature, though it is also used to refer more generally to those seen as either lacking wit or to actors and performers. This isn't the first time we see the term. Back in 675, about 9 years prior, Ohoama had sent orders to a number of regions near the capital, from Awaji to Tamba, to Afumi and to Mino and Wohari, among others, to send as tribute common people who could sing, shuju—or dwarfs—and jugglers. More generally they seem to be referring to entertainers, and it strikes me that could be what is meant here. Either way, the entertainment industry was hardly a lucrative one, and we can see that performers are almost more of a commodity, to be "paid" as tribute, rather than a professional who is "hired" to work. I suspect that, as in many other times and places, individuals who were shorter than average often found work as entertainers in this sense—whether they wished it or not. The year 685 we don't see any mention of archery, though it probably still happened. Instead the Chronicles focus on the various government officials paying their respects to their sovereign. The rest of the entries for the month are largely concerned with changes to the rank system as of that year. The year 686, we get the last records of various new years festivals—four months later, the sovereign would grow terribly ill, and he would eventually pass away later that year. However, for those still celebrating the new year in 686, that was all in the future. The last year of Ohoama's reign started out relatively like others. Ohoama went to the Daigokuden, the Great Hall of Audience, and gave a banquet to the Princes and High Officials. There he decided to have something of a riddle challenge. He would ask riddles, and then offer prizes for the correct answer. And no, unfortunately we don't have any of the riddles, at least that I have seen. Aston calls these "conundrums" and notes that they are specifically nonsensical questions, and provides examples such as "Why does a horse, after a rapid run, listen to the earth? Why does a dog, when he goes slowly, raise his leg?" Ohoama's son, Prince Takechi, answered correctly, and so did Prince Ise. Their prizes differed in content, but in both cases were pretty extensive. The winners received ceremonial robes, brocade or purple hakama, numerous bolts of coarse silk, many pounds of thread, hundreds of pounds of flossed Silk, and hundreds of bolts of cloth. I think that makes it quite a bit more lucrative than any of the quiz nights I've ever been to. Later that month, there was another banquet, this time for nine Buddhist monks of Daikan-daiji. Besides its status as a national temple, this may have also been related to the year before, when Ohoama had fallen ill, and prayers had been offered at Daikandaiji for his recovery. The courthad likewise provided gifts to the temple in the last month of the previous year, and then, at the banquet, gave to the attending monks silk and cloth, based on their rank. But that wasn't the end of the gifts. The following day the Princes and High Officials all received upper garments and hakama—likely referring to official garments—each getting one suit, each. Then, on the 13th day of the new year, the court invited 20 exceptional individuals to a banquet. These were talented people, professors, divination specialists, and physicians. They were also wined and dined and presented various gifts. On the 16th day, the Princes and High Officials were then invited to a banquet in the Daigokuden. They were given gifts of silk and cloth, based on their rank. Then they held another riddle competition, with correct answers rewarded with gifts of coarse and flossed silk. This was only a short time after disaster had struck, though a bit removed—two days earlier, in the evening, the royal storehouse at Naniwa had caught fire, eventually burning the entire Toyosaki palace complex to the ground. Some claimed that it was actually started at a private residence, that of Ato no Muraji no Kusuri, and then spread to the Palace. In the end, only the military storehouse was spared. This would have been quite the tragedy for the government, but it did not halt the festivities happening down in Asuka. The Naniwa Palace appears to have been a major government center for the administration of the state, but it was not the royal court which had been in Asuka for over a decade. Indeed, I imagine that the news probably reached Asuka around the time of the Banquet itself. And yet, rather than putting a damper on the festivities, they continued another couple of days – presumably everything was already prepared and there was no point in canceling. On the 17th, the court sponsored a banquet in the rear palace, presumably for the Queen and members of the imperial family. Then the following day there was a great revel at the palace. Ohoama took his place in front of the royal muro and made presents to performers, as well as to the singers. As before everything varied according to rank. Asuka wasn't the only place to get in on the festivities. The same month, the court also sponsored a banquet for the Silla envoys in Tsukushi, sending Prince Kawachi and others. Regrettably, that would be the last new year that Ohoama would see. In the fifth month, he grew ill, and what we see in the Chronicles after that is an interesting look into how people of the time dealt with sickness. First, the court had the Sutra of Yakushi expounded at Kawaradera and held a Buddhist retreat in the palace, inviting monks to come and expound Buddhist teachings. Yakushi, or Yakushi Nyorai—Bhaisajyaguru in Sanskrit—was known as the Medicine Buddha, and his name in Sinitic characters was basically "Master of Medicine". It is said that he was responsible for the Eastern Pure Land, and that, as a Bodhisattva, he had made 12 great vows to cure the illnesses of all living beings in the world. For that reason, Yakushi Nyorai was often called upon to cure illness. In fact, six years earlier, when the Queen, Uno no Sarara Hime, had taken ill, Ohoama erected an entire temple to Yakushi Nyorai, known as Yakushiji. He then had 100 people take vows as priests, and they attributed her recovery to this effort. In this case, however, it seems that it didn't have quite such an effect, and Ohoama remained under the weather. We are also told that the court sent Palace Attendants, the Oho-toneri, to clean the pagodas of various temples and that a general amnesty was announced for all under heaven, emptying the prisons. All of this points to the idea of making merit in the hope of bringing good karma, and thus healing. But the following month, Ohoama was still ill. Divination was performed by the Onmyoji, the court diviners, and they claimed that there was a curse from Kusanagi, the sword that is considered one of the three main royal symbols. This is the sword that was said to have been found by Susanowo in the tale of Yamata no Worochi, and which gained its name, Kusanagi, when used by Yamato Takeru, cutting down the grass to save him when his enemies tried to catch him by setting fire to the field where he was hunting. For more on that, check out Episodes 34 and 35. Given the importance of Kusanagi, I suspect that the idea of destroying it to remove the curse was out of the question, and so it was sent to Atsuta Shrine, where it was enshrined and would largely stay except when needed for enthronement ceremonies. And yet, even after the sword was taken away, the illness remained. Six days later, on the 16th day of the 6th month, the court sent Prince Ise and officials to Asukadera and asked the monks there to make and oath with the Buddha to make Ohoama whole through the power of the Three Treasures of Buddhism. For their work, the three Buddhist Officers, the Master of the Law, and the Upadhyaya and temple directors, as well as those monks with the rank of "master" each received a donation of one robe and one cover, or "Ohi". Three days later, the court ordered the hundred officials to go to Kawaradera and perfom the ceremony of lighting lanterns and giving offerings to Buddha. Then they held a great feast and offered repentance for their transgressions. All of this sounds like a continued attempt to make merit for the state, and thus for Ohoama. We then see the court granting the monks Hounin and Gishou 30 stipend-households to provide for them in their old age, which may be more merit-making, or possibly was related to some of the many other activities so far. There are a few issues with this entry, and Aston and Bentley don't seem to agree on the actual date. Bentley has it on the 28th, but that seems odd as it comes before the entry for the 22nd of the same month. Aston has it as the 20th, but then claimes that there is something odd about the date of the 22nd. On the 22nd, we are simply told that the district kitchen of Nabari caught fire. Aston notes that this would have been the official government arm in the district gathering food to supply the royal household—rather than being a kitchen in terms of a place to prepare food. Merit-making continued into the 7th month. We see the Soujou and Soudzu, the primary and secondary prelates of the Asukadera, performing ritual repentance. The following day there is another general amnesty, and Aston specifically mentions performing a Oho-harai, or cleansing. The day after taxes were halved from the provinces and corvee labor with local conscripted labor was exempted for the year. Then we see the court presenting paper offerings to the Kunikasu Kami in Ki provinces, as well as the four shrines in Asuka and the Great Suminoe—aka Sumiyoshi—shrine. On the 8th day of the 7th month, 100 monks were invited to the court to read the Golden Light Sutra—Konkoymyou kyou. And on the 15th there was another court issued amnesty. Despite all of these attempts to make merit and intercede with the Buddha or with various kami, Ohoama's illness continued. We see that the court issued a decree that all things that should occur, great or small, should be reported to the queen and the crown prince—presumably because Ohoama was no longer in a state to be able to do so. Continuing with their efforts, the court declared that destitute commoners who had been forced to borrow rice seed or money before the 12th month of the previous year would be exempted from repayment. And then the court changed the name of the year to Akami-tori, or Shuuchou. They also renamed the palace in Asuka to "Kiyomihara"—again, go check Episode 134 for more on the palace. "Shuuchou" is the Red Bird, likely referring to Suzaku, though Aston also points out that "Asuka" here is given as "flying bird", as well, and there had been numerous bird-related omens reported throughout the reign. Although these names would not have been used prior to this point—the 7th month of the final year of the reign—the Chroniclers applied the nengo, Shuuchou, to all of the entries for this year, and the name of the palace is often given as "Kiyomihara" is given to distinguish it from the Later Okamoto Palace, even though it was simply the latter palace with the addition of the Ebinoko enclosure. The changing of the era name was likely another attempt to change the seemingly inauspicious year, along with all of the merit-making that the court had been undergoing. And yet they kept going. The court selected 70 people who were diligent in keeping Buddhist laws and had them take the tonsure, and they sponsored a feast—or festival—in the Royal Muro of the Palace. At the same time the various princes had a statue of the Boddhisatva of Compassion, Kannon, made for the sovereign and had the Lotus sutra—the sutra where Kannon is first mentioned—read out at Daikandaiji. Kannon, or Avalokitesvara, was originally seen as a male Boddhisatva, but is often depicted as a woman. They are also known as Guanyin, from which we get Kannon in Japanese. Guanyin is also seen as Goddess of Mercy, and is one of the most popular figures across multiple sects of Buddhism and even outside of the Buddhist faith, where she is still seen as a goddess. In this case, however, it seems clear that the princes were seeking compassion to relieve the sovereign of his affliction. And yet it persisted. They had 80 more people take the tonsure, and then 100 more men and women, placed 100 statues of the Boddhisatva, Kannon, in the palace, and then read out 200 volumes of the Lotus Sutra. And then they made prayers to the kami of Heaven and Earth. And they dispatched Hata no Imiki no Iwakatsu to present paper offerings to the Tosa great shrine. Nothing seemed to be working. In the 9th month, we see the royal princes and others, down to the various ministers, all gathered at Kawaradera making oaths for the health of the sovereigns. This last ditch effort would go unrewarded. Five days later, and Ohoama would pass away. Of course, they couldn't just say that he died: The Chronicles actually say that he divinely departed. After all, didn't they call him an incarnate kami? Two days later, the court began the ritual of mourning, raising voices in lamentation, and setting up a temporary palace of interment in the courtyard, south of the palace. Ohoama's body was placed there some thirteen days later, and people mourned his passing. For the rituals, we see monks and nuns performing ritual lamentation in the courtyard between 3 and 5 am, around the time that court officials would normally be waiting at the gates. Over the next several days, various ceremonies were held and eulogies given. We are told that the court presented offerings of food for the dead for the first time, and over the next several days monks and nuns would offer their laments and then various individuals would provide their eulogies. Finally, on the last day of the ninth month, the eulogies concluded with Nyang-u, a Baekje prince, who pronounced a eulogy on behalf of his father, and then the Miyatsuko of various provinces came and did likewise. There were also performances of all manner of singing and dancing. With that, the reign of Ohoama would come to an end. The government would continue under his wife, the Queen, and Crown Prince. We'll get into the succession in a later episode. For now I'll just say that he was eventually buried in a large tomb in the modern Noguchi area of Asuka, and you can still go see it. And while that does bring us to the end of the reign, we still have a few more things that I want to discuss. This episode just seemed a good time to talk about all of the various new years ceremonies, and that seemed to lead naturally into the very last year, but there is still more to discuss. For one thing, we still haven't quite covered the spread of Buddhism and the changes in the structure. There are also various laws and punishments that are worth covering. Finally, there are the Chronicles themselves: we've talked about it all along, but the Nihon Shoki and the Kojiki are attributed to this era, as is the start of what would become the capital of Fujiwara-kyo—many works that Ohoama would not live to see to the end, but is largely held responsible for starting. But 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.

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#377 Peças Raras em homenagem a Joelmir Beting

Peças Raras - 24 h em sintonia com você

Play Episode Listen Later Nov 26, 2025 71:09

Neste episódio, homenageamos Joelmir Beting, que morreu em 29 de novembro de 2012, aos 75 anos, após complicações decorrentes de um AVC hemorrágico. Você vai acompanhar o momento em que o filho Mauro Beting anuncia a morte do pai ao vivo, no Terceiro Tempo, da Rádio Bandeirantes; uma matéria especial no Jornal Primeira Hora que, a partir de entrevista a Paulo Galvão ao programa Sofá Bandeirantes, faz um balanço da vida de Joelmir; entrevistas à galera do Na Geral e a Milton Neves. A Trajetória de Joelmir BetingProfissionalmente, tudo começa em 1957, quando chega a São Paulo e logo ingressa na Rádio Pan-Americana — a atual Jovem Pan — e nos jornais O Esporte e Diário Popular. Em 1961, cria a placa em homenagem a um gol de Pelé e assim se torna responsável pela inspiração da expressão “gol de placa”. Décadas depois, Pelé devolve a placa para Joelmir com outra homenagem: “Do autor do gol de placa ao autor da placa do gol.” Joelmir troca o Esporte pela Economia depois de uma partida entre Palmeiras e Corinthians, em que não se limita ao papel de comentarista e faz desaforos aos torcedores adversários. Em 1970, lança uma coluna diária na Folha e, depois em O Globo. Paralelamente, Joelmir segue no rádio e, em 1975, chega ao telejornalismo como âncora da Bandeirantes, onde permanece até 1985. Neste período tem uma primeira passagem marcante, a partir de abril de 78, na bancada do Jornal Gente, ao lado de José Paulo de Andrade e Salomão Ésper. Em 85, na Globo, assume colunas no Fantástico e no Jornal Nacional e participações na Excelsior, CBN, GloboNews. Fica no grupo da Família Marinho até 2003, quando retorna ao Grupo Bandeirantes, onde segue como comentarista e âncora por quase uma década.Ao longo da carreira, colecionou prêmios. O Comunique-se, por exemplo, levou quatro vezes. Em 2001, venceu o Grande Prêmio Instituto Ayrton Senna de Jornalismo.CAPÍTULOS:00:00 Abertura e importância de Joelmir Beting para popularizar a editoria de economia no jornalismo brasileiro02:15 Mauro Beting participa do podcast Pod Pai, Pod Filho e revela a Téo José e Alê os bastidores do programa Terceiro Tempo, em que noticia a morte do pai Joelmir Beting05:51 Mauro Beting comunica a morte do pai, Joelmir, ao vivo, no programa Terceiro Tempo, da Rádio Bandeirantes13:06 Matéria especial destaca trajetória profissional de Joelmir Beting13:50 Ao testemunhar uma jogada brilhante de Pelé no Marcanã, em 5 de março de 1961, Joelmir Beting tem a ideia de criar uma placa de bronze para registrar esse momento14:41 Joelmir Beting conta o motivo que o levou a abandonar a crônica esportiva, após um jogo entre Palmeiras e Corinthians, no Pacaembu. Ele quase foi linchado pela torcida corintiana, depois de fazer provocações quando o Palmeiras fez gol na partida15:39 Em 1962, começa a atuar no jornalismo econômico. Em 68, em coluna diária na Folha, passa a traduzir a economia para que todos entendessem17:50 Em comentário econômico no programa Perspectiva, em março de 79, Joelmir Beting aponta a necessidade de se diversificar as alternativas energéticas, diante da escassez de petróleo19:03 Joelmir como mediador de debates na TV Bandeirantes22:25 Abertura do programa Jornal Gente no dia da morte de Joelmir Beting. Os colegas José Paulo de Andrade, Salomão Ésper e Rafael Colombo relembram a importância do jornalista que popularizou a economia27:12 No dia 1º de dezembro de 2012, no quadro Interferência, do programa "Você é Curioso?", Marcelo Abud destaca o humor de Joelmir Beting, com um momento delicioso em que ele invade o programa Na Geral, que está completando 25 anos no ar e atualmente é apresentado na rádio Tropical FM33:52 Milton Neves entrevista Joelmir Beting em 8 de agosto de 2010. Eles conversam sobre a importância de padre Donizetti Tavares de Lima, que foi o mentor do jornalista ainda durante a infância em Tambaú70:24 Carlos Nascimento fala sobre idoneidade deJoelmir Beting

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10.17.25 Inside Tamba Las Vegas: Flavor, Fire & Hospitality

Play Episode Listen Later Oct 17, 2025 59:21

Step inside Tamba Las Vegas, where Indian spices meet high-end Vegas flair. In this episode of Eat. Talk. Repeat., hosts John Curtas and Ash Watkins explore one of the Strip's most talked-about restaurants with an exclusive lineup of guests:

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Truckee is Lucky | “Mayor Dave” Polivy | E71

JLPT N5 : Japanese Podcast for Beginners - Meg's Diary

Play Episode Listen Later Oct 9, 2025 116:11

Imagine being the mayor of a mountain town during the height of COVID. For Dave Polivy, owner of Tahoe Mountain Sports, being a COVID mayor became his reality after being elected onto Truckee town council in 2018. For better or worse, Dave's tenure during COVID cemented his nickname in the community as “Mayor Dave”, even though he's no longer mayor. He's also Kurt's doppelganger, giving him another nickname; “Doppelganger Dave”. In Episode 71, we chat with Dave about how he landed in Truckee on September 11, 2001, and his path to business ownership, community building, keeping the ski bum dream alive and eventual mayorship. Dave has appeared on a lot of radio and TV shows, as well as podcasts, but usually he just ends up being a sound bite. But in this near two-hour episode, listeners will get a behind-the-curtain look at what it takes to be an elected official in a mountain town facing growing pains and an identity crisis, all while balancing family, business ownership, and of course, getting outside and putting his mind in the track. 2:30 – Trail Whisperer recaps his 4,200-mile cross-country drive from Boston to Reno.6:00 – Introducing Dave Polivy – former mayor of Truckee and owner of Tahoe Mountain Sports.9:15 – Doing the Rose to Toads mountain bike ride, a fundraiser for TAMBA.12:40 – Dave's September 11, 2001 story.14:20 – Kurt's September 11, 2001 story.16:10 – Tom's September 11, 2001 story.17:30 – Dave arriving in Truckee after driving cross-country from Saratoga Springs, NY.19:14 – Starting Tahoe Mountain Sports in 2003.26:00 – Moving to Truckee from the northeast to be a ski bum.30:50 – Fondest memories of Truckee back in the early 2000s.33:45 – Going from ski bum to politician through working for Sierra Business Council.41:20 – As Truckee mayor, did you ever have to make a decision that went against the wishes of the community?45:05 – Is there such a thing as affordable housing? Is there enough of it in Truckee currently?47:30 – Getting foreclosed on in 2008 while on vacation outside the country.49:00 – A shortage of availability of living wage housing. There's enough housing stock, but they aren't available, so the Lease to Locals program was developed and it's working.1:00:10 – Can Truckee solve its housing issues by emulating the funds the town has raised for recreational trails through ballot measures?1:08:05 – Raising funds for trails through sales tax and giving non-profits money to build them.1:15:07 – How do you promote Truckee as a mountain bike destination when most of the trails are illegal?1:21:13 – What kind of conflict exists between being a business owner and a politician?1:32:20 – Being mayor of Truckee during COVID helped solidify the persona of “Mayor Dave”.1:34:15 – What is your vision for how Truckee will look in 10 years?1:44:00 – Dave and Kurt are doppelgangers – people mistake both of them as the other person.1:50:10 – What does Mind the Track mean to you?

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Play Episode Listen Later Oct 6, 2025 3:38

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A Growing Church - Devoted to Prayer | Taffie Tamba | 5th October 2025

Family Church Havant

Play Episode Listen Later Oct 5, 2025 42:12

One of the aspects of the Christian life that the early church devoted themselves to was prayer. Listen in as Taffie explains how this remains so vital for us today in 2025!

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10.3.25 Nobu With a Little More BOOM BOOM

las vegas politics pet peeves boom boom nobu red rock tamba

Play Episode Listen Later Oct 3, 2025 63:52

On Today's Menu:Sam's not-so-great time — let's just say it wasn't the highlight of his week.Tamba scores some diamonds.Red Rock's resurrection — is it a comeback or just a facelift?Top Taco List drops… and yeah, not everyone's impressed.Next up: BBQ Crawl! The crew lines up 15+ spots for smoky, saucy judgment day.Pet Peeves — you guessed it, new gripes incoming.Politics on the plate — a Vegas chef stirs up controversy.John's fired up (again) — plus a rapid-fire round of listener comments you won't want to miss.Got a food take, question, or hate mail? Email us at cheers@eattalkrepeat.com. Submit your own pet peeves at EatTalkRepeat.com.If you enjoyed this episode, don't forget to like, subscribe, and leave a 5-star review — it helps more food lovers find us!Follow us for more bites & banter:X/Twitter: @EatTalkRepeat | @EatingLasVegas | @AshTheAttorney | @WhatsRightSamInstagram: @EatTalkRepeatLV | @JohnCurtas | @AshTheAttorney | @WhatsRightSam

Year One

Sengoku Daimyo's Chronicles of Japan

Play Episode Listen Later Oct 1, 2025 36:32

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

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8.29.25 Red Sauce Revival, Palms Survival & John's Burning Man Meltdown

Play Episode Listen Later Aug 29, 2025 66:41

On Today's Menu:You can now submit your own pet peeves on our website (eattalkrepeat.com)! John unveils his updated Where to Eat & Why list for 2025 — including the best 36 restaurants right now and the worst meals of the year so far.Big shakeups at the Palms: Mabel's BBQ, Vetri Cucina, and Rojo Lounge all on their way out — what went wrong?EDO's ambitious expansion plans: new brasserie, Seattle opening, and more — genius growth or dangerous brand dilution?Nicole Brisson's “Make Italian American Food Great Again” menu at Brezza — revival of red sauce classics.The latest food news: COTE Vegas sets an October opening, Bazaar Meat reopens, Xiao Long Dumpling expands, Shang Artisan Noodle goes downtown, Leticia Mitchell opens another spot, and more.Rapid-fire reviews: from Le Cafe Central's French café vibes to Tamba's standout curries, Delmonico's burger-as-appetizer, and the week's 0-for-3 duds (TRES Cantina, Ramen Boys, and Zaytinya).Listener comments, YouTube shoutouts, and one very hot take… John's Pet Peeve of the Week — Burning Man.Questions, comments, hate mail? Email us at cheers@eattalkrepeat.com! Thanks for tuning into today's episode! If you enjoyed this episode, subscribe to the show, & make sure you leave us a 5-star review. Visit us at⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Eat. Talk. Repeat.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow us on social:Twitter:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠@EatTalkRepeat⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠,⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠@EatingLasVegas, &⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠@AshTheAttorney⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠@EatTalkRepeatLV⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠,⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠@JohnCurtas⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, &⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠@AshTheAttorney⁠

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Las Vegas Raiders' Food Fun

Food and Loathing

Play Episode Listen Later Aug 15, 2025 66:24

Al talks to local chefs who operate food stands in Allegiant Stadium to get the scoop on what's new for Raiders games in 2025. Among them: Anthony Andreason of Pizza Rock, Samantha Bandy of Fremont Street's Evel Pie, Soulbelly BBQ's Bruce Kalman and Border Grill's Yancy Perez. Andrew Morgan's Happy Hour Report goes sky high to sample the offerings of The Foundation Room. Al and Gemini also play favorites when discussing their latest meals at several places that are friends of the podcast: Main St. Provisions, Bar Boheme, Tamba, Stray Pirate, Wineaux, Echo & Rig in Henderson, Hong Kong Garden and more. Plus: Anthony Carron tells about the $49 steak & martini deal at Cheri Rooftop.

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8.1.25 Fromaged and Unhinged

The Unidentified Flying Podcast!

Play Episode Listen Later Aug 1, 2025 51:43

John's back from the dead (sort of), and we've got a lot to catch up on. On today's menu...

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Episode 19 - 1952 - JUNGLE JIM IN THE FORBIDDEN LAND

Play Episode Listen Later Jul 31, 2025 81:56

Season two begins! The crew of the Lexaproteus-IV is once again whisked away in the manly man arms of Johnny Weissmuller as they join Jungle Jim on yet another (slightly) SF-adjacent adventure! Also: Ryan discusses his VR pod, Rick tries to explain his rating system, Tamba the Talented Chimp taunts Project 2025, and the dudes challenge listeners to another round of 6 Degrees of Richard Gere! Follow us Facebook, Blue Sky, and Instagram, shoot us a message at TheUnidentifiedFlyingPodcast@gmail.com, or leave us a comment/question here on Spotify! As always, friends, keep watching the skies!

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兵庫・丹波で４１．２度　国内史上最高を更新―気象庁

JIJI news for English Learners-時事通信英語学習ニュース‐

Play Episode Listen Later Jul 30, 2025 0:32

国内の観測史上最高気温となる４１．２度を記録した兵庫県丹波市内の様子、３０日午後東北から九州では３０日も晴れ、最高気温３５度以上の猛暑日になる所が多かった。 The temperature soared to 41.2 degrees Celsius in the western Japan city of Tamba, Hyogo Prefecture, around 2:39 p.m. on Wednesday, setting a new national record high, according to the Japan Meteorological Agency.

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Gui Pimentel apr25 LOUNGE SPECIAL

Gui Pimentel House Podcast

Play Episode Listen Later Apr 30, 2025 68:01

Tracklistings: 1.Joe Bataan, Alex Puddu Soultiger - The Mover 2.Mister T., Jean Honeymoon - Let Your Voice Be Free 3.Tamba 4 - San Salvador 4.Dimitri From Paris - Sacre Français 5.Paul Desmond - Samba with Some Barbecue 6.Metropolitan Jazz Affair - Find A Way (Bossa Edit) 7.Laid back - Fly Away (Poolside Edit) 8.Parcels - Gamesofluck (LÍmperatrice Remix) 9.Pharrell Williams feat. Daft Punk - Gust Of Wind 10.EKKAH - Last Chance To Dance 11.Hot Toddy - Floatation Tank 12.BeatFanatic - LoveCatsinMyHair (Chuggin Edits Remix) 13.NFC - Rico Coco 14.The Funk District feat. Key Sokur - An Evening With El Diablo 15.Mike Salta - Noche Estrellada 16.Mr. Ho - 000 Baby for bookings & contact: guipimentel29@gmail.com

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100+ Months of Skiing | The Fish Family | E60

Maryland's Most Notorious Murders

Play Episode Listen Later Apr 24, 2025 89:35

Few families in the Lake Tahoe region have had more of a positive impact on recreation than the Fish family. Ben and Amy revived the Tahoe Area Mountain Biking Association (TAMBA) in 2010, and started both the 60-mile Rose to Toads epic and Corral Night Ride. Their son Max, about the same age as TAMBA, grew up alongside the organization, and as soon as he could walk, he was on two wheels in dirt, two sticks on snow and a trail tool in hand working last year as a paid employee at Bijou Bike Park, a park designed by Ben. Since November 2016, Ben and Max have skied and snowboarded every month through pow, ice, corn, sun cups, rocks, man-made snow and even the Caldor Fire, reaching 100 consecutive months in February. On Episode 60, the Fish family talks all about TAMBA, the process of their 100-month snow adventure, the importance of bike parks and adventuring together as a family. 2:00 – It's Corntastic! Trail Whisperer makes his first turns as a snowboarder.4:30 – Recording at Kirkwood at the Reid household with Ben, Amy and Max Fish.9:00 – Ben and Amy started Rose to Toad's and Corral Night Ride.11:45 – The history of Tahoe Area Mountain Biking Association (TAMBA).15:53 – Max recalls his earliest memories with TAMBA and Bijou Bike Park.17:30 – The concept of “radical families” – not letting children slow parents down from having adventures. 20:30 – Max talks about The Smaine Fund - created in memory of Kyle Smaine - and becoming a ski racer.22:45 – Recounting 100 consecutive months of skiing and snowboarding, starting in November 2016. Only 6 months were not in the Sierra Nevada.26:26 – Dave Webster - “The Daily Wavester” – surfed every day for 40 years, catching at least 3 waves each day, totaling 43,923 waves.29:30 – What patches of snow in the Sierra Nevada hold the longest into the summer? 31:25 – Skiing during the Caldor Fire.33:30 – Using ebikes to access ski areas like Heavenly, Tioga Pass and Mount Lola.35:25 – Some of Ben's favorite memories from 100 months of skiing.38:30 – What have they seen over the last 8 years with snowpack and climate change?46:30 – Max's love of the Gunbarrel 25 event at Heavenly and Kurt's experience at the Gunbarrel.53:00 – Max's transition from freeriding to competitive ski racing.54:30 – Odd mountain biking footwear – Tevas, cowboy boots, Vans and five finger shoes.57:10 – Max working last summer as a paid employee at the Bijou Bike Park and Ben's work as a landscape architect in designing the bike park.1:00:00 – The importance of bike parks to a community and to developing skills.1:03:35 – Do you feel more comfortable jumping through the air on skis or on bikes?1:07:50 – Amy wants to learn to play drums and her long, stupid ride exploits.1:10:45 – ON A MUSICAL NOTE – What are you listening to right now and when Ben and Amy met at a punk ska show in high school.1:14:45 – The concept of learning a new sport and getting better and Trail Whisperer's experience making his first turns as a snowboarder.1:19:55 – What new sport or hobby would you like to learn? Most want to learn wing foiling, e-foiling and wake foiling.1:23:30 – What does Mind the Track mean to you?1:26:30 – New trails TAMBA is working on to get excited about – Lost Lake, Meeks Ridge, General Creek are highlights.

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Season ELEVEN (GANG RELATED/HATE RELATED MURDERS) Episode 8 Sean Christopher Urbanski & (UNSOLVED) Tamba Nyorkor

Play Episode Listen Later Apr 14, 2025 29:45

This episode profiles the hate related murder of 23-year-old Army Lieutenant Richard Wilbur Collin lll, who was stabbed to death by 22-year old Sean Christopher Urbanski at a bus shuttle stop on the campus of the University of Maryland College Park, on May 20, 2017.This episode also profiles the unsolved murder of 26-year-old Tamba Nyorkor who was found shot to death in his apartment in the 9700 block of Clock Tower Lane in Columbia, on October 8, 2008.

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Tamba, Home of Cutting-Edge Indian Cuisine

Food and Loathing

Play Episode Listen Later Mar 7, 2025 57:25

Al and Rich are again on location -- this time at the luxurious private dining room at Tamba, the new upscale Indian/Asian restaurant at Town Square. General Manager Oliver Morowati shares some cutting-edge appetizers and how the place, under the care of Michelin-recognized Chef Anand Singh, focuses on live-fire cooking four ways: the Josper charcoal oven, the tandoor, the mangal grill and the Chinese wok. Also this week: visits to The Broken Yolk, Burgundy Bakery Café & Bistro, Hummus Bowls & Wraps, Baan Bann Thai House, Kusa Nori, Lazy Dog, Golden Tiki, Good Pie, Bazaar Mar and Amaya.

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Main St. Provisions' Ellie Parker

Food and Loathing

Play Episode Listen Later Feb 21, 2025 54:58

Meet Ellie Parker, the new executive chef at Main St. Provisions in The Arts District. Al paid her a visit this week, and you'll hear that extended interview at the center of this week's episode. You'll also hear from Mimmo Ferraro about the new Happy Hour and pre-theater menu at Ferraro's, and learn about the next Ferraro's wine dinner. And we have restaurant reports from Ciao Vino, Nora's, Windy City Beef & Dog, Pizza Rock, Café Breizh, Pier 215, Honey Salt and Town Square's brand new upscale, Indian “fusion” restaurant Tamba.

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Pour l'étudiante congolaise Triphène Tamba, «la francophonie est au cœur du développement durable»

Invité Afrique

Play Episode Listen Later Oct 2, 2024 9:53

Le XIXe sommet de la Francophonie, c'est vendredi à Villers-Cotterêts, près de Paris. Grosse affluence en perspective : une cinquantaine de chefs d'État et de gouvernement y sont attendus. Mais la francophonie, ce n'est pas qu'un rendez-vous biennal entre les grands de ce monde. C'est aussi un espace de rencontres entre jeunes talents. Grâce à la plateforme France Volontaires, la jeune Congolaise Triphène Tamba a fait neuf mois d'études en France il y a trois ans. En ligne de Brazzaville, où elle est étudiante en économie du développement durable, elle répond aux questions de Christophe Boisbouvier. RFI : La francophonie, ça représente quoi pour vous ?Triphène Tamba : Pour moi, la francophonie, c'est d'abord des femmes et des hommes qui partagent une langue commune : le français. Une langue mondiale qui n'est peut-être pas parlée plus que l'anglais, mais qui favorise la diversité culturelle.Alors, grâce à l'Université Senghor d'Alexandrie, vous avez été l'une des 30 volontaires de l'OIF qui ont participé l'an dernier aux Jeux de la Francophonie à Kinshasa. Est-ce que cette mission a été utile ?Très utile en fait. Par exemple sur l'égalité femmes-hommes, aujourd'hui, on parle de la question de genre, parfois, il y a des hommes qui infériorisent les femmes, mais il y a un dialogue qui peut se faire entre les femmes et les hommes pour essayer de trouver un terrain d'entente. Aussi, ça m'a permis de développer des compétences dans le leadership, le travail en équipe, l'autonomie, la capacité de gérer le stress surtout, parce que je suis une personne qui stresse parfois, mais ça, ça a été vraiment cadré grâce à nos différentes formations. Donc pour moi, vraiment, à la francophonie et à l'université Senghor, ils ont joué un grand rôle dans mon développement professionnel.Alors, il y a trois ans, dans le cadre de la saison Africa 2020, vous avez étudié pendant neuf mois à l'Ecole Supérieure d'Art et Design de Saint-Étienne, en France, à l'invitation de la plateforme France Volontaires et de l'Institut Français. Et je crois comprendre que vous avez appris beaucoup de choses pendant ces neuf mois, bien au-delà de l'art et du design ?Exactement. C'était super bien. En fait, j'ai été affecté à la Cité du Design. Moi, en tant que médiatrice culturelle, le but était d'essayer d'orienter le public, partager ma culture en fait avec les Français, faire tomber les clichés qui existent entre les Français et les Africains, donc ce que les Français pensent de l'Afrique et ce que les Africains pensent de la France.À Brazzaville, vous étudiez l'économie du développement durable à l'université Marien Ngouabi. Qu'est-ce que la Francophonie vous apporte dans cet apprentissage ?Alors, par exemple, aujourd'hui, on a un projet avec l'AFD (Agence Française de Développement) sur la question de l'eau. L'eau est indispensable à notre santé. Dans les objectifs du développement durable, il y a l'eau propre, l'assainissement et tout et tout. Et moi, en tant qu'étudiante en économie du développement, je participe à ce projet en tant que chargée de communication. Pour moi, la francophonie est au cœur du développement durable.La lutte pour protéger la forêt est un grand enjeu dans votre pays, le Congo. Est-ce que la francophonie est l'un de vos outils dans cette bataille pour l'environnement ?Oui, je l'affirme, parce que je veux prendre l'exemple de la CIAR. La CIAR, c'est la Conférence Internationale sur la Forestation et le Reboisement, qui a été organisée du 2 au 5 juillet 2024, ici à Brazzaville, où on a retrouvé des jeunes venus de partout et des experts de partout aussi. Donc, il y avait ceux du Gabon et il y avait d'autres qui s'exprimaient en anglais. Mais la langue qui dominait, c'était la langue française. Et on voit que la francophonie, c'est faire en sorte que les hommes et les femmes qui partagent la même langue, la langue française, soient regroupés. On a parlé sur les questions de la protection de la forêt. On a même insisté pour que chaque jeune puisse planter au moins un arbre. Et moi, je me dis que la francophonie a son rôle.Alors, vous vous êtes posé la question « qu'est-ce que les Africains pensent de la France ? ». Pour un certain nombre de jeunes Africains, la francophonie, c'est suspect parce que c'est à leurs yeux un instrument de la France, l'ancienne puissance coloniale. Qu'est-ce que vous en pensez ?Pour moi, c'est la francophonie. On ne peut pas essayer de noircir son image. Donc, nous, en tant que jeunes, si on voit que la francophonie n'est pas bonne, moi, je pense que c'est faux. Pour moi, tant que ça booste les carrières des jeunes, c'est déjà bien en fait. Il y a des formations que l'OIF organise par exemple sur Internet en lien avec l'Université Senghor et d'autres plateformes. Si on participe à ça, ça nous permet d'avoir des certificats qui vont booster nos carrières, ça nous permet aussi de développer des compétences.Donc pour vous, ce n'est pas un instrument post-colonial ?Non, pour moi, je ne pense pas ça. On va juste prendre le mauvais côté. Pour moi, il faut positiver la chose. On peut dire qu'on ne peut pas former le présent sans le passé. Mais aussi, si dans le passé il y a les côtés sombres, s'il y a le noir, on ne va pas ramener le noir parce qu'on veut qu'il y ait de la lumière. Donc la francophonie actuelle, elle apporte la lumière, elle permet aux jeunes de se réunir. Regardez-nous, on était 30 jeunes.Aux Jeux de la Francophonie à Kinshasa, c'est ça ?Exactement. Trente jeunes venus d'Afrique centrale. Il y avait onze Camerounais, un équato-guinéen. On s'est inséré là, les Gabonais et tout, on a formé un seul homme. On a travaillé, l'union fait la force. Je pense qu'actuellement, on doit positiver les choses, se dire : en tant que jeunes, qu'est-ce qu'on propose ? Parce que je pense que la francophonie encourage aussi des formations, permet aussi à des jeunes d'aller étudier ailleurs par des bourses. Pourquoi pas ? On voit que la francophonie arrive à financer même des femmes qui veulent aller de l'avant, qui ont des entreprises, à les booster aussi, c'est déjà bien en fait.

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Episode #380 ~ Matt Baker

Another Dooley Noted Podcast

Play Episode Listen Later Sep 12, 2024 70:46

On this episode, Pat Dooley is joined by Matt Baker from the Tamba bay Times, courtesy of Meldon Law! We'll have the Big Mill's Cheesesteaks' "Yes, No Way, or Maybe," Hesser & Kipke's “Three Things,” Leonardo's Millhopper Pizza "Quick Picks," Adam's Rib Co. "Gator of the Week," and the Hugh L. Cain: Allstate Insurance"Mayhem Moment" ~ All that, and much more!

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Ep. 41: Interview with Lutan Fyah - International Reggae Legend

Get Real or Die Trying with Amadon DellErba

Play Episode Listen Later Sep 5, 2024 19:33

In this podcast, Amadon DellErba interviews Lutan Fyah, a revolutionary spirit delivering a message of love, peace, justice, unity and community through hard hitting reggae dancehall rhythms and lyrics, on stages all over the world. Born and raised in Spanish Town in Kingston, Jamaica Lutan's initial influence of African consciousness was instilled by his grandfather Tamba, and his spiritual identity is rooted in Rastafar-I, Bobo Ashanti. Learn more about Lutan Fyah here: http://instagram.com/lutanfyahmusic And his music on Spotify. "Nothing You Do Matters, Unless What You Do Matters" Website: http://getrealordietrying.com Spotify: https://open.spotify.com/show/5bhiI3d... Apple Podcasts: https://podcasts.apple.com/us/podcast... Facebook: https://www.facebook.com/getrealordietrying X: https://x.com/realordietrying "Pain is temporary. Victory is eternal."

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Tamba

The Mercy Minute

Play Episode Listen Later Aug 12, 2024 1:00

He was so quiet and reserved, no one would have guessed that Tamba was an attack player on Sierra Leone's best-known soccer team.

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Hour 3: Matt Baker, Tamba Bay Times

The Paul Finebaum Show

Play Episode Listen Later Aug 1, 2024 43:34

Matt Baker, Tamba Bay Times joins the show. PLUS... your calls. Learn more about your ad choices. Visit megaphone.fm/adchoices

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Ep.36 Tamba - A Hidden Village of Pottery

JLPT N5 : Japanese Podcast for Beginners - Meg's Diary

Play Episode Listen Later Jul 22, 2024 4:14

Hello Japanese learners ! Let's practice listening and speaking basic Japanese using podcasts. Practice makes perfect ! ◆ In this episode, I'm talking about Tamba, a hidden village of pottery in Japan, using vocabulary and grammar from GENKI 1 Lesson 1 - Lesson 12. (GENKI 1 is a Japanese textbook meant for beginners at JLPT N5 / CEFR A1 level.) ◆ I just started a Patreon membership. If you want to deepen your understanding of Japanese using this podcast, this is perfect for you. Here is what's included : - Vocabulary lists - True or false questions - Answer keys for the questions - Full scripts for dictation exercises - Photos related to the episodes - Invitation to a monthly gathering Check out my Patreon page for more information ! : patreon.com/JapanesewithMeg ◆ You are cordially invited to... - leave me a review on Apple Podcast - rate my podcast on Spotify - support my podcast on Ko-fi ◆ If you want to talk about the topic or to learn the grammar and the vocabulary used in my podcast, a few more spots for online weekly 1-on-1 lessons with Meg are available ! https://www.japanesewithmeg.com/

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Ep. 43 - Drew Bray - TAMBA (Tahoe Area Mountain Biking Association)

Tahoe TAP

Play Episode Listen Later Jul 9, 2024 45:46

This week's episode kicks off with a quick roundup of the top news from the Tahoe area, keeping it local and relevant for listeners. But the highlight of the show is an in-depth interview with Drew Bray, the Executive Director of the Tahoe Area Mountain Biking Association (TAMBA). TAMBA, a volunteer-driven nonprofit organization founded in 1988, is dedicated to building, maintaining, and advocating for multi-use trails in Tahoe. The organization also focuses on educating all trail users and hosting fun community events. TAMBA's efforts ensure the maintenance of over 100 miles of trails each year, making it a cornerstone of the local outdoor community. Drew Bray joined TAMBA as Executive Director in 2021, bringing with him a wealth of experience from a 30-year career in the ski industry. His impressive resume includes six years on the Lake Tahoe Federal Advisory Committee and serving as the Ski Industry Representative on the California Air Resources Board. Bray's passion for mountain biking began in the early 1990s, riding in Nevada's Pine Nut Mountains and Australia's Snowy Mountains, where he competed in the Australian Mountain Bike Nationals in 1991. Throughout his career, he has built courses, hosted mountain biking events, and continues to race and ride with friends and family. In addition to his role at TAMBA, Bray is the Head Coach for the Alta Alpina NICA youth mountain bike team, where he leads the next generation of trail enthusiasts. Tune in to this week's episode of Tahoe TAP to hear more about Drew Bray's journey, TAMBA's ongoing projects, and the exciting future of mountain biking in the Tahoe region. For more episodes and updates, visit the Tahoe TAP website or follow them on social media.

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Trails are the Dopamine | Chris McNamara | E40

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Play Episode Listen Later Jun 13, 2024 123:54

In the world of big wall climbing and wingsuit BASE jumping, @chris_mcnamara was a leader and innovator, claiming the first wingsuit BASE jump of the Grand Canyon (where he almost died twice in the same jump) and one of the youngest people to ever climb the West Face of El Capitan. As the founder of Supertopo, which evolved into GearLab, McNamara's interests also evolved beyond climbing and the dangers of BASE jumping. It was when he moved to Lake Tahoe over a decade ago and discovered trails, mountain biking and specifically TAMBA, where he found his new passion. Always the dopamine-fueled thinker and dreamer obsessed with first ascents, “BushwhackNamara” immediately started asking “what if”? What if there was a mountain bike singletrack around Lake Tahoe? What if there was a trail from Susanville to Mammoth called Sierra Camino? What if there was a mountain bike trail from Canada to Cabo called Orogenesis? The dopamine was flooding his brain with possibilities, and a decade later, Chris and his wife Tor have been instrumental in funding the trails renaissance happening in Lake Tahoe.2:00 – Recording in the Toyota Sunrader RV up on top of Monitor Pass off Highway 89.3:30 – Introducing Chris McNamara, legendary big wall climber and early wing suit BASE jump pioneer and now a big trails advocate.7:00 – Chris and his obsession with long distance trails, and the Orogenesis Trail, a trail from Canada to Cabo, as well as the Sierra Camino.10:00 – The dopamine fix associated with thinking and ideas. A book – Molecule and More talks all about. Dopamine is about novelty and surprise.13:00 – UNPACK THE BAG – The Downieville fatal bear attack story made international news.18:00 – PowBot is no longer using Squaw anymore in reference to Palisades Tahoe.23:00 – Truckee Dirt Union Loam Masters Party24:50 – 1 (888) COR-LORD Listener Hotline – 267-5673 - Call in and leave us a message!30:00 – Smashing rear wheels, trail tools and hip mounted hand saws34:00 – SHOUT OUT TO EVERYONE CLEARING TRAILS!35:45 – Shout out to Eric Ramin at Brewer's Cabinet for hosting Sierra Buttes Trail Stewardship and to Chris' company GearLab.36:30 – June is now officially Mountain Biking Month state of California thanks to the efforts of CAMTB. Similar to the Access Fund in the climbing world.39:00 – Hero dirt in Verdi. Could it be Hunga Tonga?41:45 – What is Petrichor? The earthy scent of dry soil after a wetting rain.45:00 – The history of GearLab as a company, by way of Supertopo and rock climbing guide books.56:30 – How did Chris find South Lake Tahoe?1:01:50 – Parallels between the cultures of rock climbing and mountain biking. The Camp 4 Education. Learning about how little you can spend and still be happy.1:16:00 – Chris believes singletrack trail is one of the greatest returns on investment ever.1:18:00 – Finding trails after being a climber, wingsuit BASE jumper and paraglider.1:23:00 – Dreaming up the Sierra Camino, the Orogenesis Trail and meeting Gabe Tiller, starting with riding mountain bike legal singletrack all the way around Lake Tahoe.1:25:45 – Riding the Charity Valley Trail from Hope Valley to Markleeville. Working with Alpine Trails Association on dreaming up connections.1:37:50 – The challenge of federally designated Wilderness and figuring out how to route trail around Wilderness areas for legal mountain bike use.1:40:00 – Fundamentalist views that are driving Wilderness policies, banning mountain bikes and dividing recreationists who all want the same thing.1:52:00 – Charity Valley trail is a recent mountain bike discovery that is destined to be legendary in another 10 years.2:00:00 – What does Mind the Track mean to you?

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39. Relationship Series - Part 4: Navigating Marriage (Husband's Perspective)

Right State of Mind

Play Episode Listen Later Feb 28, 2024 27:03

The Right State of Mind podcast is a weekly conversation with Charlie Taylor Jr., a licensed therapist in Charlotte, North Carolina, about all things mental health and personal development. In this episode, host Charlie interviews Tamba Marenah, who shares his perspective on maintaining a healthy marriage. Tamba emphasizes the importance of understanding in a relationship, stating that understanding leads to good communication. He also highlights the need for trust and building a strong friendship with your partner. Tamba discusses how to handle conflict in a relationship, emphasizing the importance of being open to feedback and taking a step back to analyze the situation. He concludes by advising listeners to know and understand their partner and to enjoy each other's company. Takeaways * Understanding is key in a relationship and leads to good communication. * Building trust and maintaining a strong friendship with your partner is crucial. * Handling conflict requires being open to feedback and taking a step back to analyze the situation. * Know and understand your partner, and enjoy each other's company. Chapters 00:00 Introduction 00:55 Introducing Tamba Marenah 07:21 Building Trust and Communication 10:06 Maintaining Friendship in a Relationship 13:31 Handling Conflict in a Relationship 24:01 Advice for a Healthy Relationship 27:11 Conclusion Stay Connected: Is there a topic you'd like covered on the podcast? Submit it at https://docs.google.com/forms/d/e/1FAIpQLSfYYYHAomaJk-E2lB-tvQzU8epiejDmQ4ziFKHktjh8PRwYiQ/viewform?usp=sf_link Instagram: @rightstateofmindpod Twitter: @RSOMPodcast Facebook: Right State of Mind Podcast Host: Charlie Taylor Jr. Producer: Andrew Ansley Guest: Tamba Marenah --- Support this podcast: https://podcasters.spotify.com/pod/show/rightstateofmindpod/support

John D Rockefeller

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Play Episode Listen Later Feb 25, 2024 60:46

How did John D Rockefeller become the richest man of all time, and leverage that wealth into unparalleled influence? On this episode, we trace his rise, his strategies, tactics, habits, and leadership style. --- Sponsors: FactorMeals.com/Ben50 - Eat like the greats. Get your obsession fuel from Factor. Tamba.Digital - For all of your website, web app, and mobile app design needs Big Shot episode with David Rubenstein Premium Feed - To hear every episode as it comes out, including endnotes, bonus episodes, and mini-episodes. --- Sources: Titan by Ron Chernow Random Reminiscences of Men and Events --- Writing, production, and sound design by Ben Wilson. Learn more about your ad choices. Visit megaphone.fm/adchoices

MrBeast (Interview)

Podcast Notes Playlist: Latest Episodes

Play Episode Listen Later Feb 17, 2024 64:45

How to Take Over the World Key Takeaways Check out Ben's websiteRead the full notes @ podcastnotes.orgTo watch this episode on YouTube, tap here: https://youtu.be/xlwwhAeknkA ----- MrBeast joins the podcast to discuss how he trains and manages his employees, why he didn't take Christmas and Thanksgiving off for more than five years, what separates him from other content creators, and more. ----- 00:00 - Introduction 02:30 - Jimmy's obsession with strategy games 05:15 - Did Jimmy consider himself smart? 08:50 - How does he manage his obsessions? 11:30 - Jimmy's inflection points 12:40 - Pushing himself with stunts 15:00 - Eight years of failure 18:15 - Working on holidays 19:00 - This episode sponsored by Tamba.Digital 19:45 - Jimmy's rise 24:15 - Why does Jimmy work so hard? 28:00 - Why he consistently beats other YouTubers 31:00 - Jimmy's management approach 34:15 - Paying people well 37:30 - Bottlenecks 41:10 - Who he takes inspiration from 45:30 - When will Jimmy take over the world? 55:50 - MrBeast's legacy 58:50 - Lessons learned ----- * Thank you to Talmage Thayne and filmlaab for the awesome video support. * Thank you to this episode's sponsor: Tamba.Digital * To consult with me, go to takeoverpod.com/consult-with-ben * Follow me on Twitter @BenWilsonTweets Learn more about your ad choices. Visit megaphone.fm/adchoices

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The 95bFM Jazz Show with Frances Chan, 18 February 2024

95bFM

Play Episode Listen Later Feb 17, 2024

Frances Chan remembers Marlena Shaw and Astrud Gilberto, brings out the bossa and has a fling with swing. Plus homegrown jazz to groove to. Setlist: Marlena Shaw – Wipe Away the Evil Greg Spero – Ruslan Kamaal Williams – City of God Mark Baynes – Dance of Whatipu Cave Daniel Hayles – Herbaceous Baptiste Trotignon, Gregory Hutchinson & Matt Penman – Misty Mountain Hop/Four Sticks/Whole Lotta Love Artchipel Orchestra – I Would if I Could (But I Can't) Bryan Ferry Orchestra – Love Is the Drug Teddy Wilson, Gene Krupa, Lionel Hampton, Benny Goodman – Moonglow Space Case – Brothers Laufey – Falling Behind Tamba 4 – Samba Blim Baden Powell – Blues a Volonte Luiz Bonfa – Bossa Nova Cha Cha Flora Purim – 500 Miles High Astrud Gilberto – Let Go (Canta de Ossanha) Jahari Massamba Unit – Massamba Afundance Killer Shrimp – Walking On Jerzy Milian – Eindruck 28 Major Force Productions – Essential Dub Marlena Shaw – Stormy Monday

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MrBeast (Interview)

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Play Episode Listen Later Feb 8, 2024 64:45

To watch this episode on YouTube, tap here: https://youtu.be/xlwwhAeknkA ----- MrBeast joins the podcast to discuss how he trains and manages his employees, why he didn't take Christmas and Thanksgiving off for more than five years, what separates him from other content creators, and more. ----- 00:00 - Introduction 02:30 - Jimmy's obsession with strategy games 05:15 - Did Jimmy consider himself smart? 08:50 - How does he manage his obsessions? 11:30 - Jimmy's inflection points 12:40 - Pushing himself with stunts 15:00 - Eight years of failure 18:15 - Working on holidays 19:00 - This episode sponsored by Tamba.Digital 19:45 - Jimmy's rise 24:15 - Why does Jimmy work so hard? 28:00 - Why he consistently beats other YouTubers 31:00 - Jimmy's management approach 34:15 - Paying people well 37:30 - Bottlenecks 41:10 - Who he takes inspiration from 45:30 - When will Jimmy take over the world? 55:50 - MrBeast's legacy 58:50 - Lessons learned ----- * Thank you to Talmage Thayne and filmlaab for the awesome video support. * Thank you to this episode's sponsor: Tamba.Digital * To consult with me, go to takeoverpod.com/consult-with-ben * Follow me on Twitter @BenWilsonTweets Learn more about your ad choices. Visit megaphone.fm/adchoices

Napoleon Endnotes (Free Preview)

Play Episode Listen Later Feb 1, 2024 12:51

In this endnotes episode, I cover Napoleon's psychology, his leadership style, his love life, his children, why France accepted an emperor so soon after ejecting their king, and much more. If you are interested in a premium subscription but can't afford one - email me at Ben@httotw.com. Also, check out my new website at TakeOverPod.com - major thanks to Tamba for the redesign. Sponsors: Premium Feed - To hear every episode as it comes out, including endnotes, bonus episodes, and mini-episodes. Tamba.Digital - For all of your website, web app, and mobile app design needs --- Sources: The Mind of Napoleon by J Christopher Herold Napoleon: A Life by Andrew Roberts Napoleon: Soldier of Destiny by Michael Broers Swords Around a Throne: Napoleon's Grade Armee by John Elting The Napoleonic Wars: A Global History by Alexander Mikaberidze --- Writing, production, and sound design by Ben Wilson. Learn more about your ad choices. Visit megaphone.fm/adchoices

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The Reign and Ruin of Napoleon

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Play Episode Listen Later Jan 27, 2024 78:16

Part 2 covers the reign and eventual fall of Napoleon Bonaparte, starting shortly after his crowning as emperor, tracing his victories over his enemies, and ending with his defeat at the hands of the British and their allies. We explore the strategies, tactics, and work habits he used to administer one of the largest empires ever created. Also, check out my new website at TakeOverPod.com - major thanks to Tamba for the redesign. Sponsors: Premium Feed - To hear every episode as it comes out, including endnotes, bonus episodes, and mini-episodes. Tamba.Digital - For all of your website, web app, and mobile app design needs --- Sources: Napoleon: A Life by Andrew Roberts Napoleon: Soldier of Destiny by Michael Broers Swords Around a Throne: Napoleon's Grade Armee by John Elting The Napoleonic Wars: A Global History by Alexander Mikaberidze --- Writing, production, and sound design by Ben Wilson. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Rise of Napoleon

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Play Episode Listen Later Jan 16, 2024 103:28

Part 1 covers the rise of Napoleon Bonaparte, tracing his journey from a modest beginning on the island of Corsica to his coronation as the Emperor of France. We explore the remarkable transformation of a young, ambitious artillery officer into a master strategist and charismatic leader. We uncover Napoleon's strategies, tactics, work habits, and leadership style. Also, check out my new website at TakeOverPod.com - major thanks to Tamba for the redesign. Sponsors: Premium Feed - To hear every episode as it comes out, including endnotes, bonus episodes, and mini-episodes. Tamba.Digital - For all of your website, web app, and mobile app design needs --- Sources: Napoleon: A Life by Andrew Roberts Napoleon: Soldier of Destiny by Michael Broers Swords Around a Throne: Napoleon's Grade Armee by John Elting The Napoleonic Wars: A Global History by Alexander Mikaberidze --- Writing, production, and sound design by Ben Wilson. Sound design assistance by Ezra Bakker Trupiano. Learn more about your ad choices. Visit megaphone.fm/adchoices

Napoleon Movie Review

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Play Episode Listen Later Nov 28, 2023 31:55

My review of the Ridley Scott directed movie, Napoleon. I go through what I liked and didn't like, some of the historical inaccuracies, and how the movie could have been better. ----- Sponsors: Premium Feed - To hear every episode as it comes out, including endnotes, bonus episodes, and mini-episodes. Tamba.Digital - For all of your website, web app, and mobile app design needs Founders Podcast - To learn about the lives of even more great entreprenuers Learn more about your ad choices. Visit megaphone.fm/adchoices

Wright Brothers (Part 2)

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Play Episode Listen Later Oct 31, 2023 56:19

Part 2 covers the the triumph of the Wright Brothers, and how achieved human flight for the first time - and popularized it. Sponsors: Premium Feed - To hear every episode as it comes out, including endnotes, bonus episodes, and mini-episodes. Tamba.Digital - For all of your website, web app, and mobile app design needs LinkedHacker.com/Ben - Follow this link for $100 off your next LinkedIn advertising campaign Founders Podcast - To learn about the lives of even more great entreprenuers --- Sources: The Wright Brothers by David McCullough --- Writing, production, and sound design by Ben Wilson. Learn more about your ad choices. Visit megaphone.fm/adchoices

Wright Brothers (Part 1)

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Play Episode Listen Later Oct 22, 2023 43:18

Part 1 covers the the rise of the Wright Brothers, and how they went from frontier bicycle salesmen to aviation researchers. This episode covers some of their early insights into flight, and how their ability to frame the problem of flight differently led to their unparalleled success. Sponsors: Premium Feed - To hear every episode as it comes out, including endnotes, bonus episodes, and mini-episodes. Tamba.Digital - For all of your website, web app, and mobile app design needs LinkedHacker.com/Ben - Follow this link for $100 off your next LinkedIn advertising campaign Founders Podcast - To learn about the lives of even more great entreprenuers --- Sources: The Wright Brothers by David McCullough --- Writing, production, and sound design by Ben Wilson. Learn more about your ad choices. Visit megaphone.fm/adchoices

Singletrack Radness | Truckee Dirt Union | E22

Play Episode Listen Later Oct 11, 2023 87:40

If you've ever piloted your mountain bike on the trails of Jackass Ridge (now called Donkey Town) and Yogi Bear, and finished with an ear to ear grin, you can thank the @truckeedirtunion . Formed in April of 2020, the TDU is the only trail organization in Truckee specifically focused on enhancing and expanding rad trail experiences for mountain bikers. In its short 3 years of existence, TDU has already amassed a volunteer trail force 550 people strong, supporting a crew of #corelord community builders who've been digging in the forest for 30 years, putting Truckee on the map as one of the best towns in the American west for mountain biking. In episode 22, we sit down with TDU founders Matt Chappell (@chappawitz), Skye Allsop (@tahoemtbiker) and Greg Forsythe (@cyclepathsmtb) and talk all about the past, present and future of mountain biking and trails in Truckee, where TDU fits into this quickly changing town and how you can help get involved with the #singletrackradness movement. Get on the dumb end of that shovel, kick some rocks and put some love, sweat and tears back into the trails you enjoy every day by joining TDU on their next volunteer trail day. Show Notes: 2:30 – Introducing Matt Chappell, Skye Allsop and Greg Forsythe of Truckee Dirt Union.7:00 – The history of Jackass Ridge and Hobo Hill.13:20 – The history of hidden and illegal trails in Truckee and adopting formerly social trails.16:50 – How has TDU grown from nothing to 550 supporters in only three years?18:40 – Jackass Ridge and Donkey Town trail – a network that accommodates everyone from beginners and families to experts.21:30 – Who are the main builders for Truckee Dirt Union?22:30 – The history of mountain biking in Truckee.25:00 – The history of JP Trail – the first mountain bike trail in Truckee.28:20 – Why was TDU created?33:30 – Taking community builders creating social trails and bringing them into the fold so they can get paid for their craft.42:30 – What is TDU working on currently and into the future? Enhancing the Jackass trail network, creating more trails after logging operations are complete.45:45 – What can Truckee learn from what's going on trails-wise in Bellingham, Washington?53:00 – The evolution of mountain biking and its impact on Truckee and Greg's business, Cyclepaths.55:55 – Parallels between the founding of TAMBA and the founding of TDU.57:45 – What is going to happen with Martis Peak area trails?1:03:40 – How can people step up, support TDU and support mountain biking in Truckee?1:10:00 – Jonnie Benda – the shaper, the visionary for TDU trails. 1:19:00 – A couple more volunteer days before end of season on Jackass and JP Trail - @truckeedirtunion on Instagram and truckeedirtunion.org1:20:25 – What does Singletrack Radness mean?1:22:00 – What does Mind the Track mean to you?

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Pedal For Positivity | Harrison Biehl | E20