Podcasts about Tang

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Água Mole em Pedra Dura é a exposição que Eduardo Malé apresenta em Lisboa, no Museu da Água. Aqui, o artista são-tomense reúne trabalhos de desenho, escultura, pintura e instalação. Eduardo Malé pensa o Mundo, as sociedades, e constrói narrativas. Numa tensão poética que apela ao ideal de belo mais original, Água Mole em Pedra Dura fala-nos de resiliência, de sofrimento, de resistência, de ancestralidade e de África. Na exposição, as correntes oceânicas, as mesmas que arrastam corpos, podem puxar-nos em diferentes direcções. Uma possibilidade, a quem se encontrar em tal situação, será o procurar agarrar o diário íntimo de muitos que nunca foram representados e de outros cuja existência só será reconhecida abstractamente. A RFI esteve no Museu da Água para falar com o artista Eduardo Malé, que nos fez uma visita guiada e expôs o conceito criativo de algumas das peças que apresenta na exposição, e falou também com a directora do Museu da Água, Mariana Castro Henriques, que começa por explicar o interesse em ter a exposição de Eduardo Malé no espaço que dirige. Mariana Castro Henriques, Directora do Museu da Água: Foi-nos proposta esta ideia pelo curador da exposição, pelo Ricardo Vicente, e, de facto, interessou-nos logo. É uma exposição de artes plásticas, digamos assim, portanto, com água. O que é que isto tem a ver com água? Para nós tem tudo a ver. Primeiro, porque a água está presente na própria exposição, não só no nome, no título da exposição, mas em toda a exposição. Pela forma como flui a água. Flui na forma como a água se enquadra em tudo, seja nos materiais, na vida, nas viagens, nos percursos, em tudo. Para nós interessa-nos também a questão da ideia de território. A exposição também abrange esse tema, ou seja, olhar para a água, a presença da água no território, como é que a água interfere com o território, como é que a água molda o território. E portanto, a experiência artística aqui condiciona-nos também a esse caminho. Por outro lado, e talvez para nós aquilo que é mais importante, porque tem muito a ver com o nosso trabalho, tem a ver com o sentido que a expressão artística pode dar ao valor da água. É um trabalho que nós intensamente tentamos fazer. Ou seja, hoje a água é um elemento muito desvalorizado enquanto bem utilitário e, portanto, a expressão artística muitas vezes deixa de olhar para a água apenas enquanto bem utilitário ou bem económico, dá-lhe uma expressão mais emocional. Talvez através dessa expressão consigamos chegar mais perto das pessoas e consigamos dar mais valor ao bem. Eduardo Malé, artista plástico: Água Mole em Pedra Dura, aqui eu tento falar, ou pelo menos partilhar com o público, a ideia da resistência. Isso tem uma relação também com várias pessoas que eu, no fundo, utilizo como inspiração. Estou a pensar agora no caso da investigadora Isabel Castro Henriques. Ela escreve muito sobre a história da colonização, as vivências dos africanos em Lisboa e, curiosamente, ela tem um texto que fala muito da pouca visibilidade que têm os africanos aqui. E Água Mola em Pedra Dura tem a ver justamente com essa falta de visibilidade, que tem a ver com esta ideia de paciência, de resistência que é preciso ter. Quando migramos temos que observar todos esses preceitos porque senão o sofrimento ainda é maior. Daí que eu entendi que o título tinha que ser algo que tenha a ver com esse tempo de espera, essa paciência que foi necessário ter até chegar aqui, a este espaço, a este museu, e poder, no fundo, falar ou fazer abordagens de inquietações que eu acredito que não serão apenas inquietações de Eduardo Malé. Serão, quiçá, inquietações de milhares de africanos, milhares de santomenses que deixam a sua terra natal pelas variadíssimas razões que cada um tem. Imigrar, ir à busca de melhores condições. Nem sempre estar aqui é sinónimo de sucesso logo à primeira e é preciso trilhar este caminho difícil, daí o título uma vez mais. “Água mole em pedra dura”, para completar o provérbio, “tanto dá até que fura”. E é este fura, este processo de afirmação também, para ir buscar a referência da Isabel Castro Henriques. Este furar é passar para outro lado, é passar para o lado do bem que acho que todos almejamos. Todo migrante sonha com ter uma vida mais desafogada, uma vida mais condigna, com mais dignidade. RFI: Algumas das peças aqui apresentadas ficam agora, pela primeira vez, sob o olhar do público. Uma das peças mais antigas aqui apresentadas e que simboliza a riqueza do manifestar artístico de Eduardo Malé, usando diferentes suportes, podemos chamar-lhe uma escultura de arame? Eduardo Malé: Sim, é uma escultura feita com arame queimado. A ideia de arame queimado tem muito a ver, uma vez mais, com a história da escravatura, porque os escravos, como eram marcados anteriormente no período colonial, como um elemento identitário para distinguir um escravo que pertence a um senhor dos outros, então eram marcados a ferro e fogo, daí a utilização desta matéria, este elemento simbólico é o arame queimado. Queimado porque é levado ao fogo para ter a textura e a tonalidade escura que normalmente assume. Aqui, o outro elemento ferrugem é deixado aqui de maneira propositada, e esta peça chama-se Racionalização. Tem muito a ver com a actualidade, a vida quotidiana actual das pessoas que habitam São Tomé e África, de uma maneira geral. Essa ideia de tomar banho debaixo de uma torneira, com o problema de escassez de água que existe. E esta relação, uma vez mais, água mole em pedra dura, para fazer o enquadramento em relação ao espaço onde estamos, o Museu da Água, a torneira para fazer essa ligação. A água está sempre presente, mas, no fundo, detrás da água, ou detrás do tema da água, está muito sofrimento, muita resiliência, muitas peripécias, muitas dificuldades. É um bocadinho esta ideia que eu pretendo ressaltar com os vários trabalhos que estão aqui expostos. RFI: Do ponto de vista mais formal, poder-se-á dizer que é uma escultura de um rosto sobre a qual está uma torneira, quase dois metros de altura. Eduardo Malé: Sim, quase dois metros. Aqui é uma provocação, no fundo, ou se quisermos uma chamada de atenção para os difíceis problemas. No fundo, este apelo social que é preciso, esta intervenção da sociedade para reclamar às autoridades, o acesso a bens tão necessários como é o caso da água. Eu próprio vivi essa situação durante muitos anos, e hoje em dia as pessoas que vivem em São Tomé têm que continuar a fazer grandes distâncias para ir à busca da água, deste alimento tão precioso, e que, apesar de vivermos num país com muitos rios, com muitas fontes de água, mesmo assim o fornecimento da água e a disponibilidade da água em boas condições para o consumo é sempre muito difícil. Daí esta peça com esta dimensão, e sobretudo a figura feminina aqui, joga este papel importante. Porque são, normalmente, as mulheres, mas também as crianças. Eu lembro-me que, em criança, a minha mãe fazia-me levantar, despertar muito cedo, para ir buscar água. Este é um ritual que acontece até aos dias de hoje, porque em 2025 continua a haver problemas muito sérios de abastecimento de água. RFI: Um outro trabalho, avançamos aqui para esta escultura, que é formada por um conjunto de esculturas, podemos dizer assim, são pés, estão fora de um rectângulo, de uma bacia rectangular ou quadrangular. Eduardo Malé: Aqui está subjacente a ideia da migração, do fenómeno migratório. Este rectângulo, este quadrado, vai ter um elemento simbólico aqui, que é a água, que é quase uma espécie também de representação das pateiras, dos barcos que fazem as travessias para chegarem à Europa. Gente que vem, gente que sucumbe. É um bocadinho em alusão a essas travessias difíceis que esta peça foi concebida. RFI: Na peça “Racionalização” a matéria-prima foi o arame. Aqui temos pedra e cimento. Eduardo Malé: A pedra representa um bocadinho a dureza da própria travessia, e os caminhos pedregosos, sinuosos. Eu tive a sorte de não fazer todo o trajecto, atravessar várias fronteiras, para chegar aqui à Europa. Mas há gente que tem que passar, tem que fazer caminhadas, daí, se reparar bem na escultura dos pés, os pés estão toscos para simbolizar justamente o desgaste desse sofrimento de caminhadas de muitos dias, muitos meses, até chegar à fronteira, para depois meter-se no barco. E esta relação com a água está sempre presente aí. RFI: A transversalidade do tema da relação Europa-África depois ganha uma outra dimensão, que é da pintura, com estes mapas convencionais sobre os quais o Eduardo Malé fez uma intervenção pictórica. Eduardo Malé: A ideia do mapa, se notar bem, há uma relação até com os arames. A trama, as linhas que compõem um entranhado de linhas, de caminhos, de estradas, de vias férreas, que se cruzam e criam, de alguma maneira, esta imagem do entranhado, que também podemos ver nos arames. Eu lembro um filósofo africano, francês, que escreve muito do corpo como fronteira. Daí a utilização do mapa e a inclusão destes corpos, que têm a relação. Se notarmos no exemplo da escultura em arame, vemos esse entranhado de linhas que passam de um lado para o outro, as sombras. Se nos aproximarmos mais lá ao pé do quadro, vemos também essa relação. É evidente que este trabalho tem um tema, trabalhar sobre um conceito específico, que é a terra prometida. É um bocado essa ideia de que a terra, o mundo, é global, é de todos. Da mesma maneira como vai um sul-africano, vai um português, ou foi um português, colonizou, impôs sua cultura, impôs suas regras. Eu sinto hoje, em pleno século XXI, como cidadão do mundo, também fazer esta apropriação. Evidentemente que aqui é mais uma história que quero contar, uma narrativa, mas no fundo eu quero trazer para o território europeu esta ideia tão rica da cultura africana, que tem matizes às vezes seculares e às vezes de coisas que foram levadas daqui para lá e que agora são importantes. É o caso, por exemplo, do Tchiloli, que é hoje Património Imaterial da Unesco, que foi levado daqui da Europa para a África, ganhou a sua própria identidade e hoje é marca identitária do povo de São Tomé e Príncipe. Eu, ao trabalhar sobre este mapa, crio uma nova narrativa, acrescento elementos que dão corpo, que dão luz, que dão vida ao mapa europeu. Eis algumas das obras de Eduardo Malé: Sobre Eduardo Malé : https://thisisnotawhitecube.com/artists/168-eduardo-male/

Nouveaux pilotes, un brin déjantés, à bord de la Libre Antenne sur RMC ! Jean-Christophe Drouet et Julien Cazarre prennent le relais. Après les grands matchs, quand la lumière reste allumée pour les vrais passionnés, place à la Libre Antenne : un espace à part, entre passion, humour et dérision, débats enflammés, franc-parler et second degré. Un rendez-vous nocturne à la Cazarre, où l'on parle foot bien sûr, mais aussi mauvaise foi, vannes, imitations et grands moments de radio imprévisibles !

Biak Cin Par Kompa (Melbourne) cu tang 12 VCE ah ATAR 90 cungin teinak a kan hmuhpiak lawng siloin, VSL cawnca pakhat ah pom mi Chin Hakha zong mark 50 chungah 49 a kan hmuh piak fawn. Kan biaruahnak tling deuh in rak ngai ve.

You can't avoid pain, but you can choose which pain is worth it.In this episode of Innovators Inside, Hong Kong–raised entrepreneur and two-time TEDx speaker Yunsu Tang shares her journey from a stable corporate career in Hong Kong and Shanghai to rebuilding in London's startup ecosystem. She unpacks imposter syndrome, why anxiety often comes from a lack of data points, and what she learned from hundreds of user interviews. Then she breaks down how her new company Syncro uses AI to turn information overload into actionable stakeholder intelligence—without losing sight of the deeply human need for real, imperfect connection.Topics & Timestamps

Ambient Songs:By CoAghttps://www.youtube.com/@co.agmusic1823Intro Theme by Swift Junai:https://www.instagram.com/swiftjunai/?hl=enhttps://www.youtube.com/channel/UC6hf5nMJ8s6LJJfFR4OQ3lghttps://open.spotify.com/artist/1PoG2b18MHocWZA8zQgWjOWriters and researchers: Jay Adamshttps://instagram.com/jayadamsdigital?igshid=MzMyNGUyNmU2YQ==Jordan Gottschick https://www.youtube.com/@DerpsWithWolves/playlists

David Dawt Biak Lian Van Khawng (Adelaide) cu kum 2025, tang 12 (SACE) ah ATAR 99.95 in teinak a kan hmu piaktu a si. SBS Hakha Chin le David Van Khawng biaruahnak kan ngei, kan biaruahnak a dih dongh tiang rak ngai ve.

Til årets juleafslutning har vi inviteret tre gode venner af programmet. Mads Mortensen fra SAGRO, Preben Tang fra Vestjyllands Andel og mælkeproducent Kristian Ventzel runder året af med et tilbageblik på hele sæson 2025. Vi lægger ud med en snak om Bovaer, som siden oktober har skabt masser af debat. Kristian har blandet sig i debatten på sociale medier, for han har haft nogle dårlige oplevelser, selvom han ikke har været i nærheden af fuld dosis. Preben og Mads har selvfølgelig fulgt med i erfaringerne med tilsætningsstoffet ude hos kunderne, og tilbagemeldingerne er meget blandede. Vi skal også tale om rekordhøje produktionstal i malkestaldene, afregningspriser der toppede - og nu er i nedadgående trend, Bluetongue og andre af årets op- og nedture. Der er kvægnørderi på programmet, når Anders, i selskab med fagspersoner fra branchen, fylder dine ører med sjov og spændende kvægsnak. Det bliver underholdende, når både erfarne og mindre erfarne gæsteværter kommer forbi studiet! Malkekvæg præsenteres i samarbejde med Healthy Cow og NutriFair.

In this episode, Andrew Tang, MD, Cardiac Surgeon at Medical City Heart & Spine Hospitals, discusses the increase in open-heart surgery and what it signals about patient needs and cardiovascular care trends. He reflects on the critical role mentorship plays in surgical training and leadership development, and shares his perspective on maintaining a healthy work-life balance while navigating the demands of a high-acuity surgical career.

VDVV-1921_022Vs-Trich Doan Thay Giang Ve Song Chet-Mai Tang Va Cung Gio 2-50m59.mp3PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền

VDVV-1920_021Vs-Trich Doan Thay Giang Ve Song Chet-Mai Tang Va Cung Gio 1h57m54.mp3PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

Mød Simon Weber, medejer af Dansk Tang. Han fortæller om tangens potentiale som en regenerativ afgrøde, der vokser naturligt i danske farvande, og som kan dyrkes lokalt i mangfoldige former, sorter og teksturer. Han deler sin viden om, hvordan tang kan integreres i madkulturen, samtidig med at den bidrager til øget biodiversitet og sundere havmiljøer.Tag med tilbage til Roskilde Festival 2025, hvor Madland på Food is Now dedikerede en hel dags program til det blå madsystem det regenerative hav. Her inviterede vi blå madsystembrydere på scenen for at dele erfaringer og idéer til at gentænke vores forhold til havet og dets råvarer.Podcasten er produceret af Solvej Kyung-Sook Christiansen, optaget af Jacob Damgaard og tilrettelagt af Marie Sainabou Jeng. Denne episode af Madland Podcast er optaget på Roskilde Festival og blevet til med støtte fra Patagonia og Global Salmon Farming Resistance.

800 - 1099 - From Viking raids to Tang collapse, the ninth to eleventh centuries reshaped the medieval world. Charlemagne's empire fractured, Slavic states rose, caliphates splintered, and new powers emerged across Asia and the Americas. Join us as we explore upheaval, migration, and transformation — the age that set the stage for centuries to come. History in motion, revealed!

In this week's episode, Patrick and Tommie find PETA going a dog walk too far, meet the Tang dog, wish a Happy Birthday to actress Sarah Paulson, say farewell to gay actor Anthony Geary and actor/director Rob Reiner, wish a Happy Anniversary to the Simpsons, light a candle for Hanukkah, have a drink to the god Saturn, go flying with the Wright Brothers, get the latest measles update, wonder what we're actually doing with Venezuela, Tommie spends time with Queen Victoria, Patrick reviews the film Wake Up Dead Man and the latest Matt Rife comedy special, they watch President Trump score a triple in the stupidity sweepstakes, and name their favorite Christmas villains.

TANG.MUSIC（OST）唐鸣 - 原创纯音乐合集

Nouveaux pilotes, un brin déjantés, à bord de la Libre Antenne sur RMC ! Jean-Christophe Drouet et Julien Cazarre prennent le relais. Après les grands matchs, quand la lumière reste allumée pour les vrais passionnés, place à la Libre Antenne : un espace à part, entre passion, humour et dérision, débats enflammés, franc-parler et second degré. Un rendez-vous nocturne à la Cazarre, où l'on parle foot bien sûr, mais aussi mauvaise foi, vannes, imitations et grands moments de radio imprévisibles !

Theo quy định mới, nếu người dân tụ tập hát karaoke gây ồn ở khu dân cư, nơi công cộng... có thể bị phạt tiền đến 2 triệu đồng và tịch thu tang vật vi phạm, bất kể khung giờ nào.

The Frances Young Tang Teaching Museum and Art Gallery at Skidmore College presents "Family Forms," an exhibition that invites visitors to consider how families are made, remade, and represented. Bringing together contemporary art and vernacular photography, Family Forms looks closely at kinship, care, and the stories we tell about who we are to one another.Photographs, artists' books, collage, sculpture, and video provide visitors ways to explore the spaces between our ideas about “the family” and the lived experiences of families.

The last time Yamato was heavily involved on the continent, they were defeated militarily, and they returned to fortify their islands.  So how are things looking, now? This episode we will talk about some of what has been going on with Tang and Silla, but also touch on the Mishihase, the Hayato, the people of Tamna and Tanegashima, and more! For more information and references, check out:  https://sengokudaimyo.com/podcast/episode-140   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 140: Improving Diplomatic Ties Garyang Jyeongsan and Gim Hongsye looked out from the deck of their ship, tossing and turning in the sea.  The waves were high, and the winds lashed at the ship, which rocked uncomfortably beneath their feet.  Ocean spray struck them from below while rain pelted from above. Through the torrential and unstable conditions, they looked out for their sister ship.  It was their job to escort them, but in these rough seas, bobbing up and down, they were at the mercy of the elements.  One minute they could see them, and then next it was nothing but a wall of water.  Each time they caught a glimpse the other ship seemed further and further away.  They tried calling out, but it was no use—even if they could normally have raised them, the fierce winds simply carried their voices out into the watery void.  Eventually, they lost sight of them altogether. When the winds died down and the seas settled, they looked for their companions, but they saw nothing, not even hints of wreckage on the ocean.  They could only hope that their fellow pilots knew where they were going.  As long as they could still sail, they should be able to make it to land—either to the islands  to which they were headed, or back to the safety of the peninsula. And so the escort ship continued on, even without a formal envoy to escort.  They would hope for the best, or else they would explain what would happen,  and hope that the Yamato court would understand. The seas were anything but predictable, and diplomacy was certainly not for the faint of heart.   We are going through the period of the reign of Ohoama, aka Temmu Tennou.  It started in 672, with the death of his brother, Naka no Oe, remembered as the sovereign Tenji Tenno, when Temmu took the throne from his nephew, Ohotomo, aka Kobun Tenno, in what would become known as the Jinshin no Ran.  From that point, Ohoama continued the work of his brother in creating a government based on a continental model of laws and punishments—the Ritsuryo system.  He accomplished this with assistance from his wife, Uno, and other members of the royal family—his own sons, but also nephews and other princes of the time.  And so far most of our focus has been on the local goings on within the archipelago. However, there was still plenty going on in the rest of the world, and though Yamato's focus may have been on more local affairs, it was still engaged with the rest of the world—or at least with the polities of the Korean Peninsula and the Tang Dynasty.  This episode we are going to look at Yamato's foreign relations, and how they were changing, especially as things changed on the continent. Up to this point, much of what had been happening in Yamato had been heavily influenced by the mainland in one way or another.  And to begin our discussion, we really should backtrack a bit—all the way to the Battle of Baekgang in 663, which we discussed in Episode 124.  That defeat would lead to the fall of Baekje, at the hands of the Silla-Tang alliance.  The loss of their ally on the peninsula sent Yamato into a flurry of defensive activity.  They erected fortresses on Tsushima, Kyushu, and along the Seto Inland Sea.  They also moved the capital up to Ohotsu, a more easily defended point on the shores of Lake Biwa, and likewise reinforced various strategic points in the Home Provinces as well.  These fortresses were built in the style and under the direction of many of the Baekje refugees now resettled in Yamato. For years, the archipelago braced for an invasion by the Silla-Tang alliance.  After all, with all that Yamato had done to support Baekje, it only made sense, from their perspective, for Silla and Tang to next come after them.  Sure, there was still Goguryeo, but with the death of Yeon Gaesomun, Goguryeo would not last that long.  With a unified peninsula, then why wouldn't they next look to the archipelago? And yet, the attack never came.  While Yamato was building up its defenses, it seems that the alliance between Silla and Tang was not quite as strong as their victories on the battlefield may have made it seem.  This is hardly surprising—the Tang and Silla were hardly operating on the same scale.  That said, the Tang's immense size, while bringing it great resources, also meant that it had an extremely large border to defend.  They often utilized alliances with other states to achieve their ends.  In fact, it seems fairly common for the Tang to seek alliances with states just beyond their borders against those states that were directly on their borders.  In other words, they would effectively create a pincer maneuver by befriending the enemy of their enemy.  Of course.  Once they had defeated said enemy well, wouldn't you know it, their former ally was now their newest bordering state. In the case of the Silla-Tang alliance, it appears that at the start of the alliance, back in the days of Tang Taizong, the agreement, at least from Silla's perspective, was that they would help each other against Goguryeo and Baekje, and then the Tang dynasty would leave the Korean peninsula to Silla.  However, things didn't go quite that smoothly.  The fighting against Goguryeo and Baekje can be traced back to the 640s, but Tang Taizong passed away in 649, leaving the throne to his heir, Tang Gaozong.  The Tang forces eventually helped Silla to take Baekje after the battle of Baekgang River in 663, and then Goguryeo fell in 668, but the Tang forces didn't leave the peninsula.  They remained in the former territories of Baekje and in Goguryeo, despite any former agreements.  Ostensibly they were no doubt pointing to the continuing revolts and rebellions in both regions.  While neither kingdom would fully reassert itself, it didn't mean that there weren't those who were trying.  In fact, the first revolt in Goguryeo was in 669.  There was also a revolt each year until 673.  The last one had some staying power, as the Goguryeo rebels continued to hold out for about four years. It is probably worth reminding ourselves that the Tang dynasty, during this time, had reached out on several occasions to Yamato, sending diplomatic missions, as had Silla.  While the Yamato court may have been preparing for a Tang invasion, the Tang perspective seems different.  They were preoccupied with the various revolts going on, and they had other problems.  On their western border, they were having to contend with the kingdom of Tibet, for example.  The Tibetan kingdom had a powerful influence on the southern route around the Taklamakan desert, which abuts the Tibetan plateau.   The Tang court would have had to divert resources to defend their holdings in the western regions, and it is unlikely that they had any immediate designs on the archipelago, which I suspect was considered something of a backwater to them, at the time.  In fact, Yamato would have been much more useful to the Tang as an ally to help maintain some pressure against Silla, with whom their relationship, no longer directed at a common enemy, was becoming somewhat tense. In fact, just before Ohoama came to the throne, several events had occurred that would affect the Silla-Tang alliance. The first event is more indirect—in 670, the Tibetan kingdom attacked the Tang empire.  The fighting was intense, and required serious resources from both sides.  Eventually the Tibetan forces were victorious, but not without a heavy toll on the Tibetan kingdom, which some attribute to the latter's eventual demise.  Their pyrrhic victory, however, was a defeat for the Tang, who also lost troops and resources in the fighting.  Then, in 671, the Tang empire would suffer another loss as Silla would drive the Tang forces out of the territory of the former kingdom of Baekje. With the Baekje territory under their control, it appears that Silla was also working to encourage some of rebellions in Goguryeo.  This more than irked the Tang court, currently under the formal control of Tang Gaozong and the informal—but quite considerable—control of his wife, Wu Zetian, who some claim was the one actually calling most of the shots in the court at this point in time.  Silla encouragement of restoration efforts in Goguryeo reached the Tang court in 674, in and in 675 we see that the Tang forces were sent to take back their foothold in the former Baekje territory.  Tang defeated Silla at Gyeonggi, and Silla's king, Munmu, sent a tribute mission to the Tang court, apologizing for their past behavior. However, the Tang control could not be maintained, as they had to once again withdraw most of their troops from the peninsula to send them against the Tibetan kingdom once more.  As soon as they did so, Silla once again renewed their attacks on Tang forces on the peninsula.  And so, a year later, in 676, the Tang forces were back.  They crossed the Yellow Sea to try and take back the Tang territories on the lower peninsula, but they were unsuccessful.  Tang forces were defeated by Silla at Maeso Fortress in modern day Yeoncheon.  After a bit more fighting, Silla ended up in control of all territory south of the Taedong River, which runs through Pyongyang, one of the ancient capitals of Goguryeo and the capital of modern North Korea.  This meant that the Tang dynasty still held much of the territory of Goguryeo under their control. With everything that was going on, perhaps that explains some of the apparently defensive measures that Yamato continued to take.  For example, the second lunar month of 675, we know that Ohoama proceeded to Takayasu castle, likely as a kind of formal inspection.  Then, in the 10th lunar month of 675 Ohoama commanded that everyone from the Princes down to the lowest rank were to provide the government with weapons.  A year later, in the 9th month of 676, the Princes and Ministers sent agents to the capital and the Home Provinces and gave out weapons to each man.  Similar edicts would be issued throughout the reign.  So in 679 the court announced that in two years time, which is to say the year 681, there would be a review of the weapons and horses belonging to the Princes of the Blood, Ministers, and any public functionaries.  And in that same year, barrier were erected for the first time on Mt. Tatsta and Mt. Afusaka, along with an outer line of fortifications at Naniwa. While some of that no doubt also helped to control internal movements, it also would have been useful to prepare for the possibility of future invasions.  And the work continued.  In 683  we see a royal command to all of the various provinces to engage in military training.  And in 684 it was decreed at that there would be an inspection in the 9th month of the following year—685—and they laid out the ceremonial rules, such as who would stand where, what the official clothing was to look like, etc.  Furthermore, there was also an edict that all civil and military officials should practice the use of arms and riding horses.  They were expected to supply their own horses, weapons, and anything they would wear into battle. If they owned horses, they would be considered cavalry soldiers, while those who did not have their own horse would be trained as infantry.  Either way, they would each receive training, and the court was determined to remove any obstacles and excuses that might arise.   Anyone who didn't comply would be punished.  Non compliance could mean refusing to train, but it could also just mean that they did not provide the proper horses or equipment, or they let their equipment fall into a state of disrepair.  Punishments could range from fines to outright flogging, should they be found guilty.  On the other hand, those who practiced well would have any punishments against them for other crimes reduced by two degrees, even if it was for a capital crime.  This only applied to previous crimes, however—if it seemed like you were trying to take advantage of this as a loophole to be able to get away with doing your own thing than the pardon itself would be considered null and void. A year later, the aforementioned inspection was carried out by Princes Miyatokoro, Hirose, Naniwa, Takeda, and Mino.  Two months later, the court issued another edict demanding that military equipment—specifically objects such as large or small horns, drums, flutes, flags, large bows, or catapults—should be stored at the government district house and not kept in private arsenals.  The "large bow" in this case may be something like a ballista, though Aston translates it to crossbow—unfortunately, it isn't exactly clear, and we don't necessarily have a plethora of extant examples to point to regarding what they meant.  Still, these seem to be focused on things that would be used by armies—especially the banners, large bows, and catapults.  The musical instruments may seem odd, though music was often an important part of Tang dynasty military maneuvers.  It was used to coordinate troops, raise morale, provide a marching rhythm, and more.  Granted, much of this feels like something more continental, and it is unclear if music was regularly used in the archipelago.  This could be more of Yamato trying to emulate the Tang dynasty rather than something that was commonplace on the archipelago.  That might also explain the reference to the Ohoyumi and the catapults, or rock throwers. All of this language having to do with military preparations could just be more of the same as far as the Sinicization of the Yamato government is concerned; attempts to further emulate what they understood of the civilized governments on the mainland—or at least their conception of those governments based on the various written works that they had imported.  Still, I think it is relevant that there was a lot of uncertainty regarding the position of various polities and the potential for conflict.  Each year could bring new changes to the political dynamic that could see military intervention make its way across the straits.  And of course, there was always the possibility that Yamato itself might decide to raise a force of its own. Throughout all of this, there was continued contact with the peninsula and other lands.  Of course, Silla and Goguryeo were both represented when Ohoama came to the throne—though only the Silla ambassador made it to the ceremony, apparently.  In the 7th lunar month of 675, Ohotomo no Muraji no Kunimaro was sent to Silla as the Chief envoy, along with Miyake no Kishi no Irishi.  They likely got a chance to witness first-hand the tensions between Silla and the Tang court.  The mission would return in the second lunar month of the following year, 676.  Eight months later, Mononobe no Muarji no Maro and Yamashiro no Atahe no Momotari were both sent.  That embassy also returned in the 2nd lunar month of the following year. Meanwhile, it wasn't just Yamato traveling to Silla—there were also envoys coming the other way.  For example, in the 2nd lunar month of 675 we are told that Silla sent Prince Chyungweon as an ambassador.  His retinue was apparently detained on Tsukushi while the actual envoy team went on to the Yamato capital.  It took them about two months to get there, and then they stayed until the 8th lunar month, so about four months in total. At the same time, in the third month, Goguryeo and Silla both sent "tribute" to Yamato.  And in the 8th month, Prince Kumaki, from Tamna, arrived at Tsukushi as well.  Tamna, as you may recall, refers to nation on the island known today as Jeju.  The late Alexander Vovin suggested that the name originated from a proto-Japonic cognate with "Tanimura", and many of the names seem to also bear out a possible Japonic influence on the island nation. Although they only somewhat recently show up in the Chronicles from our perspective, archaeological evidence suggests that they had trade with Yayoi Japan and Baekje since at least the first century.  With the fall of Baekje, and the expansion of Yamato authority to more of the archipelago, we've seen a notable uptick in the communication between Tamna and Yamato noted in the record.  A month after the arrival of Prince Kumaki in Tsukushi, aka Kyushu, it is noted that a Prince Koyo of Tamna arrived at Naniwa.  The Tamna guests would stick around for almost a year, during which time they were presented with a ship and eventually returned in the 7th lunar month of the following year, 676.   Tamna envoys, who had also shown up in 673, continued to be an annual presence at the Yamato court through the year 679, after which there is an apparent break in contact, picking back up in 684 and 685. 676 also saw a continuation of Silla representatives coming to the Yamato court, arriving in the 11th lunar month.  That means they probably passed by the Yamato envoys heading the other way.  Silla, under King Mumnu, now had complete control of the Korean peninsula south of the Taedong river.  In the same month we also see another mission from Goguryeo, but the Chronicle also points out that the Goguryeo envoys had a Silla escort, indicating the alliance between Silla and those attempting to restore Goguryeo—or at least the area of Goguryeo under Tang control.  The Tang, for their part, had pulled back their commandary to Liaodong, just west of the modern border between China and North Korea, today.  Goguryeo would not go quietly, and the people of that ancient kingdom—one of the oldest on the peninsula—would continue to rise up and assert their independence for years to come. The chronicles also record envoys from the somewhat mysterious northern Mishihase, or Sushen, thought to be people of the Okhotsk Sea culture from the Sakhalin islands.  There were 11 of them, and they came with the Silla envoys, possibly indicating their influence on the continent and through the Amur river region.  Previously, most of the contact had been through the regions of Koshi and the Emishi in modern Tohoku and Hokkaido.  This seems to be their only major envoy to the Yamato court recorded in this reign. Speaking of outside groups, in the 2nd lunar month of 677 we are told that there was an entertainment given to men of Tanegashima under the famous Tsuki tree west of Asukadera.  Many people may know Tanegashima from the role it played in the Sengoku Period, when Europeans made contact and Tanegashima became a major hub of Sengoku era firearm manufacturing.  At this point, however, it seems that it was still a largely independent island in the archipelago off the southern coast of Kyushu.  Even southern Kyushu appears to have retained some significant cultural differences at this time, with the "Hayato" people being referenced in regards to southern Kyushu—we'll talk about them in a bit as they showed up at the capital in 682.  Tanegashima is actually closer to Yakushima, another island considered to be separate, culturally, from Yamato, and could be considered the start of the chain of islands leading south to Amami Ohoshima and the other Ryukyuan islands.  That said, Tanegashima and Yakushima are much closer to the main islands of the archipelago and show considerable influence, including Yayoi and Kofun cultural artifacts, connecting them more closely to those cultures, even if Yamato initially saw them as distinct in some way. A formal Yamato envoy would head down to Tanegashima two years later, in the 11th lunar month of 679.  It was headed up by Yamato no Umakahibe no Miyatsuko no Tsura and Kami no Sukuri no Koukan.  The next reference to the mission comes in 681, when the envoys returned and presented a map of the island.  They claimed that it was in the middle of the ocean, and that rice was always abundant. With a single sowing of rice it was said that they could get two harvests.  Other products specifically mentioned were cape jasmine and bulrushes, though they then note that there were also many other products that they didn't bother to list.  This must have been considered quite the success, as the Yamato envoys were each awarded a grade of rank for their efforts.   They also appear to have returned with some of the locals, as they were entertained again in Asuka—this time on the riverbank west of Asukadera, where various kinds of music were performed for them. Tanegashima and Yakushima would be brought formally under Yamato hegemony in 702 with the creation of Tane province, but for now it was still considered separate.  This was probably just the first part of the efforts to bring them into Yamato, proper. Getting back to the Silla envoys who had arrived in 676, they appear to have remained for several months.  In the third lunar month of 677 we are told that they, along with guests of lower rank—thirteen persons all told—were invited to the capital.  Meanwhile, the escort envoys and others who had not been invited to the capital were entertained in Tsukushi and returned from there. While this was going on, weather out in the straits drove a Silla boat to the island of Chikashima.  Aboard was a Silla man accompanined by three attendants and three Buddhist priests.  We aren't told where they were going, but they were given shelter and when the Silla envoy, Kim Chyeonpyeong, returned home he left with those who had been driven ashore, as well. The following year, 678, was not a great one for the Silla envoys.  Garyang Jyeongsan and Gim Hongsye arrived at Tsukushi, but they were just the escorts.  The actual envoys had been separated by a storm at sea and never arrived.  In their place, the escort envoys were sent to the capital, probably to at least carry through with the rituals of diplomacy.  This was in the first month of the following year, 679, and given when envoys had previously arrived, it suggests to me that they waited a few months, probably to see if the envoys' ship eventually appeared and to give the court time to figure out what to do.  A month later, the Goguryeo envoys arrived, still being accompanied by Silla escorts, also arrived. Fortunately the Yamato envoys to Silla and elsewhere fared better.  That year, 679, the envoys returned successfully from Silla, Goguryeo, and Tamna.  Overall, though, I think it demonstrates that this wasn't just a pleasure cruise.  There was a very real possibility that one could get lost at sea.  At the same time, one needed people of sufficient status to be able to carry diplomatic messages and appropriately represent the court in foreign lands.  We often seen envoys later taking on greater positions of responsibility in the court, and so you didn't have to go far to find those willing to take the risk for later rewards. That same year, another tribute mission from Silla did manage to make the crossing successfully.  And in this mission we are given more details, for they brought gold, silver, iron, sacrificial cauldrons with three feet, brocade, cloth, hides, horses, dogs, mules, and camels.  And those were just the official gifts to the court.  Silla also sent distinct presents for the sovereign, the queen, and the crown prince, namely gold, silver, swords, flags, and things of that nature. This appears to demonstrate increasingly close ties between Silla and Yamato. All of that arrived in the 10th lunar month of 679, and they stayed through the 6th lunar month of 680—about 7 to 9 months all told, depending on if there were any intercalary months that year.  In addition to entertaining the Silla envoys in Tsukushi—it is not mentioned if they made it to the capital—we are also told that in the 2nd lunar month, halfway through the envoys' visit, eight labourers from Silla were sent back to their own country with gifts appropriate to their station. Here I have to pause and wonder what exactly is meant by this.  "Labourer" seems somewhat innocuous.  I suspect that their presence in Yamato may have been less than voluntary, and I wonder if these were captured prisoners of war who could have been in Yamato now for over a decade.  If so, this could have been a gesture indicating that the two sides were putting all of that nastiness with Baekje behind them, and Yamato was accepting Silla's new role on the peninsula.  Or maybe I'm reading too much into it, but it does seem to imply that Silla and Yamato were growing closer, something that Yamato would need if it wanted to have easy access, again, to the wider world. Speaking of returning people, that seems to have been something of a common thread for this year, 680, as another mission from Goguryeo saw 19 Goguryeo men also returned to their country.  These were condolence envoys who had come to mourn the death of Takara Hime—aka Saimei Tennou.  They must have arrived in the midst of all that was happening peninsula, and as such they were detained.  Their detention is somewhat interesting, when you think about it, since technically Baekje and Goguryeo—and thus Yamato—would have been on the same side against the Silla-Tang alliance.  But perhaps it was just considered too dangerous to send them home, initially, and then the Tang had taken control of their home.  It is unclear to me how much they were being held by Yamato and how much they were just men without a country for a time.  This may reflect how things on the mainland were stabilizing again, at least from Yamato's perspective.  However, as we'll discuss a bit later, it may have also been another attempt at restoring the Goguryeo kingdom by bringing back refugees, especially if they had connections with the old court.  The Goguryeo envoys—both the recent mission and those who had been detained—would remain until the 5th lunar month of 681, when they finally took their leave.  That year, there were numerous mission both from and to Silla and Goguryeo, and in the latter part of the year, Gim Chyungpyeong came once again, once more bearing gives of gold, silver, copper, iron, brocade, thin silk, deerskins, and fine cloth.  They also brought gold, silver, flags of a rosy-colored brocade and skins for the sovereign, his queen, and the crown prince. That said, the 681 envoys also brought grave news:  King Munmu of Silla was dead.  Munmu had reigned since 661, so he had overseen the conquest of Silla and Goguryeo.  His regnal name in Japanese might be read as Monmu, or even "Bunbu", referencing the blending of literary and cultural achievements seen as the pinnacle of noble attainment.  He is known as Munmu the Great for unifying the peninsula under a single ruler—though much of the Goguryeo territory was still out of reach.  Indeed he saw warfare and the betterment of his people, and it is no doubt significant that his death is recorded in the official records of the archipelago.   He was succeeded by his son, who would reign as King Sinmun, though the succession wasn't exactly smooth. We are told that Munmu, knowing his time was short, requested that his son, the Crown Prince, be named king before they attended to Munmu's own funerary arrangements, claiming that the throne should not sit vacant.  This may have been prescient, as the same year Munmu died and Sinmun ascended to the throne there was a revolt, led by none other than Sinmun's own father-in-law, Kim Heumdol.  Heumdol may, himselve, have been more of a figurehead for other political factions in the court and military.  Nonetheless, the attempted coup of 681 was quickly put down—the envoys in Yamato would likely only learn about everything after the dust had settled upon their return. The following year, 682, we see another interesting note about kings, this time in regards to the Goguryeo envoys, whom we are told were sent by the King of Goguryeo.  Ever since moving the commandery to Liaodong, the Tang empire had claimed dominion over the lands of Goguryeo north of the Taedong river.  Originally they had administered it militarily, but in 677 they crowned a local, Bojang as the "King of Joseon", using the old name for the region, and put him in charge of the Liaodong commandery.  However, he was removed in 681, and sent into exile in Sichuan, because rather than suppressing revolt, he had actually encouraged restoration attempts, inviting back Goguryeo refugees, like those who had been detained in Yamato.  Although Bojang himself was sent into exile, his descendants continued to claim sovereignty, so it may have been one of them that was making the claim to the "King of Goguryeo", possibly with Silla's blessing. Later that year, 682, we see Hayato from Ohosumi and Ata—possibly meaning Satsuma—the southernmost point of Kyushu coming to the court in 682.  They brought tribute and representatives of Ohosumi and Ata wrestled, with the Ohosumi wrestler emerging victorious.  They were entertained west of Asukadera, and various kinds of music was performed and gifts were given. They were apparently quite the sight, as Buddhist priests and laiety all came out to watch. Little is known for certain about the Hayato.  We have shields that are attributed to them, but their association may have more to do with the fact that they were employed as ceremonial guards for a time at the palace.  We do know that Southern Kyushu had various groups that were seen as culturally distinct from Yamato, although there is a lot of overlap in material culture.  We also see early reports of the Kumaso, possibly two different groups, the Kuma and So, in earlier records, and the relationship between the Kumaso and the Hayato is not clearly defined. What we do know is that southern Kyushu, for all that it shared with Yamato certain aspects of culture through the kofun period, for example, they also had their own traditions. For example, there is a particular burial tradition of underground kofun that is distinct to southern Kyushu.  A great example of this can be found at the Saitobaru Kofun cluster in Miyazaki, which contains these unique southern Kyushu style burials along with more Yamato style keyhole shaped and circular type kofun.  Miyazaki sits just north of the Ohosumi peninsula, in what was formerly the land of Hyuga, aka  Himuka.  This is also where a lot of the founding stories of the Heavenly grandchild were placed, and even today there is a shrine there to the Heavenly Rock Cave.  In other words there are a lot of connections with Southern Kyushu, and given that the Chronicles were being written in the later 7th and early 8th centuries, it is an area of intense interest when trying to understand the origins of Yamato and Japanese history. Unfortunately, nothing clearly tells us exactly how the Hayato were separate, but in the coming century they would both come under Yamato hegemony and rebel against it, time and again.  This isn't the first time they are mentioned, but it may be the first time that we see them as an actual people, in a factual entry as earlier references in the Chronicles are suspect. Continuing on with our look at diplomacy during this period, the year 683 we see a continuation of the same patterns, with nothing too out of the ordinary.  Same with most of 684 until the 12th lunar month.  It is then that we see a Silla ship arrive with Hashi no Sukune no Wohi and Shirawi no Fubito no Hozen.  They had both, previously been to the Tang empire to study, though we don't have a record of them leaving for that or any other purpose.  They are accompanied by Witsukahi no Muraji no Kobito and Tsukushi no Miyake no Muraji no Tokuko, both of whom had apparently been captured and taken by the Tang dynasty during the Baekje campaign.  Apparently they had all traveled back from the Tang empire together to Silla, who then provided them passage to Yamato. The timing of this suggests it may have had something to do with the changes going on in the Tang empire—changes that I desperately want to get into, but given that we are already a good ways into this current episode, I think I will leave it for later.  But I will note this:  Emperor Gaozong had passed away and his wife, Empress Wu Zetian, was now ruling as regent for her sons.  Wu Zetian is probably the most famous empress in all of Chinese history, and while she held de facto power as a co-regent during her husband's reign and as a regent during her sons' reigns, she would actually ascend the throne herself in 690.  Her reign as a woman during a time of heightened patriarchal tradition is particularly of note, and it leads us to wonder about the vilification that she received by the men who followed her rule.  And I really want to get into all of that but, thematically, I think it better to wait.  Those of you reading ahead in the syllabus—which is to say the Chronicles—probably know why.  So let us just leave it there and say that the Tang was going through a few things, and that may explain why students were returning back in the company of former war captives. A few months later, the Silla escort, Gim Mulyu, was sent home along with 7 people from Silla who had been washed ashore—presumably during a storm or other such event, again illustrating the dangers of taking to the ocean at this time.  Perhaps related to that theme is the entry only a month later, which merely stated that Gim Jusan of Silla returned home.  Gim Jusan was an envoy sent to Yamato in the 11th lunar month of 683.  He was entertained in Tsukushi, and we are told that he returned to his own country on the 3rd month of 684.  Now we are seeing an entry in the 4th month of 685 that this same person apparently returned home. It is possible that something got mixed up, and that the Chroniclers were dealing with a typo in the records that made it seem like this took place a year later than it did.  This was certainly an issue at this time, given all the math one had to do just to figure out what day it was.  There is also the possibility that he returned on another embassy, but just wasn't mentioned for some reason.  The last possible explanation is that he somehow got lost and it took him a year to find his way back.  Not entirely impossible back then, though I am a bit skeptical.  Among other things, why would that note have found its way into the Chronicles in Yamato?  While they were certainly using some continental sources, this seems like something they were talking about as far as him leaving the archipelago, rather than discussion of something happening elsewhere. Speaking of happening elsewhere, I'm wondering about another event that happened around this time as well.  In fact, it was while Gim Mulyu was still in the archipelago.  For some reason the Yamato court granted rank to 147 individuals from Tang, Baekje, and Goguryeo.  Interestingly, they don't mention Silla.  Furthermore, there is no real mention of any Tang envoys during this reign.  In fact, there is hardly mention of the Tang dynasty at all.  There is a mention of some 30 Tang men—captives, presumably—being sent to the Yamato court from Tsukushi.  Those men were settled in Toutoumi, so there were men of Tang in the archipelago.  But beyond that, there are only three other mentions of the Tang dynasty.  One was when the students and war captives came back.  Another was this note about giving rank to 147 individuals.  Finally there is a similar record in 686, at the very end of the reign, where it is 34 persons who were given rank.  This time it was to carpenters, diviners, physicians, students from Tang—possibly those who had just come back a year or so earlier.  So if there weren't envoys from Tang, Goguryeo, and Baekje, who were these people and why were they being granted Yamato court rank?  My assumption is that it was foreigners living in the archipelago, and being incorporated into the Yamato court system.  Still, it is interesting that after the overtures by the Tang in the previous reign we have heard virtually nothing since then.  Again, that is likely largely due to the conflicts between Tang and Silla, though now, things seem to be changing.  The conflicts have settled down, and new rulers are in place, so we'll see how things go. Speaking of which, let's finish up with the diplomatic exchanges in this reign.  I'm only hitting some of the highlights here.  First is the return from Silla, in the 5th month of 685, of Takamuku no Asomi no Maro and Tsuno no Asomi no Ushikahi.  They had traveled to Silla in 684, and they did not come back emptyhanded.  The new King of Silla presented them with gifts, including 2 horses, 3 dogs, 2 parrots, and 2 magpies.  They also brought back the novice monks Kanjou and Ryoukan.  Not bad, overall. Then, 6 months later, another tribute mission came, but this one has an interesting—if somewhat questionable—note attached to it.  It is said that the envoys Gim Jisyang and Gim Geonhun were sent to request "governance" and to bring tribute.  This certainly go the court's attention.  They didn't bring the envoys all the way to the capital, but they did send to them, in Tsukushi, Prince Kawachi, Ohotomo no Sukune no Yasumaro, Fujiwara no Asomi no Ohoshima, and Hodzumi no Asomi no Mushimaro. About three months later they send the musical performers from Kawaradera to provide entertainment during a banquet for the Silla envoy, and in payment some 5,000 bundles of rice rom the private lands attached to the queen's palace were granted to the temple in gratitude. The Silla tribute was then brought to the capital from Tsukushi.  This time it was more than 100 items, including one fine horse, one mule, two dogs, a gold container inlaid with some kind of design, gold, silver, faint brocade, silk gauze, tiger and leopard skins, and a variety of medicines.  In addition, as was now common, the envoys, Gim Jisyang and Gim Geonhun, apparently had personal gifts to give in the form of gold, silver, faint brocade, silk gauze, gold containers, screens, saddle hides, silk cloth, and more medicine.  There were also gifts specifically for the sovereign, the queen, the Crown Prince, and for the various princes of the blood. The court returned this favor with gifts to the envoys, presented at a banquet just for them, before sending them on their way. A couple of notes.  First off, it is interesting that they are entertained at Tsukushi rather than being invited to the capital, and I wonder if this was because the sovereign, Ohoama, wasn't doing so well.  This was all happening in 685 and 686, and the sovereign would pass away shortly afterwards.  So it is possible that Ohoama just was not up to entertaining visitors at this time.  Of course, the Chronicles often don't tell us exactly why a given decision was made, only that it was.  And sometimes not even that. The other thing that seems curious is the mention of a request for governance.  That almost sounds like Silla was asking to come under Yamato hegemony, which I seriously doubt.  It may be that they were asking something along the lines of an alliance, but it is also possible that the scribes recording things for Yamato heard what they wanted to hear and so wrote it down in the light most favorable to Yamato laying claim to the peninsula. Or perhaps I'm misunderstanding exactly what they were asking for.  Maybe "governance" here means something else—perhaps just some kind of better relationship. And with that, we'll leave it for now.  There is more developing in the next reign, but I think we want to wait until we get there.  There are still a lot more things to cover in this reign before we move on—we haven't even touched on the establishment of the new capital, on the various court events, not to mention some of the laws and punishments that this period is named for.  And there is the minor issue of a rebellion.  All of that will be dealt with.  And then, after that, we get to the final reign of the Chronicles: the reign of Jitou Tennou.  From there?  Who knows. It is the winter holiday season, so I hope everyone is enjoying themselves.  Next episode will be the New Year's recap, and then we should finish with this reign probably in January or early February. 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.

你们最爱听的滑板圈八卦来了，Johnny Tang 在日本和 adidas global team 一起拍片，闲暇时自然少不了聊天......00:20 Thrasher 年度最佳滑手热门视频点评01:40 Joslin 年度大乱幕后被罚款的八卦13:54 Gabriel 今年为什么这么拼年度滑手的幕后八卦16:40 adidas OKWR tour18:00 adidas 东京拍摄幕后八卦 - 超级保安的故事23:00 adidas 新签约滑手 Nikolai Piombo27:02 滑板问答之夜31:43 张显达首次日本之旅，Johnny 从生活到滑板的全方位引导36:20 adidas 海南 tour，新片在路上38:40 北京小虎第一次跟 Adidas team tour42:12 滑手八卦 - Lil Dre 刚刚求婚44:47 滑手八卦 - Kai Kishi 要和另一个日本滑手来广州拍摄了KickerRadio 是 KickerClub.com 制作播出的中国第一个滑板网络电台。追溯中国滑板历史，聚焦核心滑手故事，关注滑板社群的不断扩大与成长。滑板不是为了改变世界而是为了不被这个世界所改变。微博 / Instagram / 抖音 / 小红书 @kickerclub微信公众账号 kcskate联系方式 kickerclub@qq.com​

你们最爱听的滑板圈八卦来了，Johnny Tang 在日本和 adidas global team 一起拍片，闲暇时自然少不了聊天......00:20 Thrasher 年度最佳滑手热门视频点评01:40 Joslin 年度大乱幕后被罚款的八卦13:54 Gabriel 今年为什么这么拼年度滑手的幕后八卦16:40 adidas OKWR tour18:00 adidas 东京拍摄幕后八卦 - 超级保安的故事23:00 adidas 新签约滑手 Nikolai Piombo27:02 滑板问答之夜31:43 张显达首次日本之旅，Johnny 从生活到滑板的全方位引导36:20 adidas 海南 tour，新片在路上38:40 北京小虎第一次跟 Adidas team tour42:12 滑手八卦 - Lil Dre 刚刚求婚44:47 滑手八卦 - Kai Kishi 要和另一个日本滑手来广州拍摄了KickerRadio 是 KickerClub.com 制作播出的中国第一个滑板网络电台。追溯中国滑板历史，聚焦核心滑手故事，关注滑板社群的不断扩大与成长。滑板不是为了改变世界而是为了不被这个世界所改变。微博 / Instagram / 抖音 / 小红书 @kickerclub微信公众账号 kcskate联系方式 kickerclub@qq.com

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Dehydrated eggs. Airborne tortillas. Pouches of chicken. Tang. Work up an appetite for space food with artist, designer and Astrobromatologist, Maggie Coblentz. She shares how the intersection of design and science led her skyward, doing experiments on zero G flights, and shipping miso into space. We also talk Martian gardening, stinky roommates, booze bans, contraband corned beef, velcro fatigue, the ethics of space tourism, how to make barbecued wings in orbit, and addressing the conspiracy of astronaut ice cream. Visit Maggie's website and follow her on InstagramA donation went to AstroAccessPods Fight Poverty is raising money for Rwandan families via GiveDirectly.org/ologiesMore episode sources and linksOther episodes you may enjoy: Cosmology (THE UNIVERSE), Areology (MARS), Selenology (THE MOON), Entomophagy Anthropology (EATING BUGS), Futurology (THE FUTURE), Gustology (TASTE), Gastroegyptology (BREAD BAKING), Microbiology (GUT BIOME)400+ Ologies episodes sorted by topicSmologies (short, classroom-safe) episodesSponsors of OlogiesTranscripts and bleeped episodesBecome a patron of Ologies for as little as a buck a monthOlogiesMerch.com has hats, shirts, hoodies, totes!Follow Ologies on Instagram and BlueskyFollow Alie Ward on Instagram and TikTokEditing by Mercedes Maitland of Maitland Audio Productions and Jake ChaffeeManaging Director: Susan HaleScheduling Producer: Noel DilworthTranscripts by Aveline Malek Website by Kelly R. DwyerTheme song by Nick Thorburn Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Avec ses 2 500 ans d'histoire, Tanger, située au nord du Maroc, n'a cessé d'évoluer au fil des siècles. Hôte de la CAN 2025, la ville a connu, au cours des quinze dernières années, des transformations urbanistiques majeures : déplacement de la gare ferroviaire et du port de commerce, rénovation de la médina, etc. Ces bouleversements ont créé une bataille entre les anciens et les modernes chez les Tangérois, entre les partisans du changement et les nostalgiques d'une ville plus authentique. Reportage dans une ville entre deux mers et plus particulièrement dans la médina de Tanger. De notre correspondant à Tanger, « Cette kissaria a au moins trois siècles. » Depuis 300 ans, des commerçants comme Hassan vendent des habits traditionnels, caftans ou gandouras, dans cette kissaria, une petite cour intérieure de la médina : « C'est très ancien, c'est dans le style marocain. » Longtemps dégradé, le lieu est désormais refait à neuf : les zelliges (faicences) sur les murs ont été restaurés, et le sol est marbré. Des chanteurs apprécient de venir y tourner des clips. Au total, le Conseil régional affirme avoir consacré près de 14 millions d'euros à la réhabilitation de l'ensemble de la médina. « C'était catastrophique. Maintenant regarde comme c'est bien ! Moi, je vois que la municipalité fait pas mal d'efforts, et ça marche de mieux en mieux. » Youssef, qui a toujours habité dans la vieille ville, salue l'effort, tout comme l'artiste tangérois Noam Chaoudri : « Ils ont refait toutes les façades, tous les bâtiments, toutes les ferronneries. Ils ont ajouté des fleurs, ils ont très bien pavé. C'est une merveille de s'y promener. Mon coin préféré dans tout Tanger, c'est clair que c'est la médina ».  Ces dix dernières années, c'est toute la ville qui a changé de visage. Du haut de ses 22 ans, Abdelrahman, joaillier, a été témoin de cette métamorphose, notamment avec la construction d'un nouveau port de commerce. « Avant, au niveau du port, on n'avait que Tanger Ville, on n'avait pas Tanger Med. Les camions passaient par là, on avait la station de train qui traversait en plein milieu de la corniche, la gare routière, la porte de l'ancien port… C'est très différent, oui. » Au milieu de ses bijoux en or, le jeune homme est presque nostalgique d'un temps révolu : « Moi, je préfère l'ancien. Le nouveau, c'est mieux pour toute la ville, mais moi, je préfère l'ancien ». Explosion du tourisme  « Mieux pour la ville », et pour l'accueil des touristes notamment, émerveillés par une cité au charme unique et aux lumières qui ont inspiré plusieurs générations d'artistes. En un peu plus de dix ans, le nombre de nuitées a doublé. On estime à 850 000 le nombre de touristes à Tanger en 2024. Cette vague de visiteurs a bouleversé certains équilibres : « On ne se connaît plus, en fait, entre Tangérois. L'ancienne Médina, c'étaient uniquement des Tangérois qui vivaient ici. Tous ceux qui avaient leur propriété dans la Médina ont vendu leur bien en 2015. S'ils s'étaient sentis bien, ils ne seraient pas partis. » Le site de location de logements de courte durée Airbnb propose 7 810 logements dans la ville, notamment dans la médina et la kasbah. Mounia a grandi dans ce quartier historique fortifié, qui jouxte la médina : « Le tourisme, ça gâche un tas de trucs, et on n'a plus accès à certains endroits, car c'est bondé de touristes. Il y a les Airbnb qui arrivent, un peu comme en Espagne, et donc, il y a une pénurie de logements. » Depuis 2018, le port Tanger Ville peut également accueillir jusqu'à trois bateaux de croisière simultanément, ce qui peut représenter jusqu'à 10 000 visiteurs en transit. À écouter aussiCAN 2025: Rabat, ville majeure du tournoi et nouveau centre névralgique du football marocain [1/6] À écouter aussiCAN 2025: Casablanca, la capitale du foot dont l'étoile pâlit [2/6] À écouter aussiCAN 2025: Marrakech, un refuge pour les artistes de tout le pays et d'ailleurs [3/6]

For our final show of 2025, we welcome high-stakes poker player and Triton ambassador Danny Tang. We've also got poker player, reality TV star and ACR pro Jon Pardy. For strategy, Matt Staples plays 32 against his brother Jaime. Rob Gardner stops by to discuss the hot topic of content marketing in poker. Plus Memer-in-Chief Barry Carter has all the news!

For our fourth episode consisting entirely of Looney Tunes commercials, Marc and Jordan cover a nice mix of misguided 90s ideas, puzzling 60s ideas and pop art greatness. Yes, there will be Tang, but there will also be PSAs, chicken, jams and jellies, crack and much much more. This one got extremely out of hand, and just in time for Christmas.Links:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jonathan's GoFundMe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support us on Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow us on Twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow us on Bluesky⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow us on Instagram

In this episode, Peta speaks with model, actor and advocate Amelia Tang about what life looks like when illness reshapes everything. Amelia shares their experience of becoming disabled as a teenager, the long periods they spent bedbound, and how community kept them connected when they could barely tolerate light or sound. They talk about modelling with a feeding tube, navigating friendships through chronic illness, and the daily realities of fatigue management. Amelia also speaks about their work supporting disabled people in group homes through the Young People in Nursing Homes National Alliance, and why accessible housing is essential for independence. A thoughtful and generous conversation about identity, energy, and rebuilding a life at a different pace. Connect with Amelia Book Amelia: https://www.zbdtalent.com Tenant Voice project for NDIS participants living in SDA/SIL: https://ypinh.org.au/tenantvoice/ Kit’s fundraiser: https://ko-fi.com/mutualaidkit Connect with Peta HookeInstagram: @petahookeWebsite: www.icantstandpodcast.comEmail: icantstandpodcast@gmail.com Episode Transcript:www.icantstandpodcast.comSee omnystudio.com/listener for privacy information.

durée : 00:36:07 - CO2 mon amour - par : Denis Cheissoux - Nous sommes en Gironde, avec François Sargos, conservateur de la Réserve naturelle nationale de l'étang Cousseau, et Cyril Forchelet, écologue et naturaliste - réalisé par : Xavier PESTUGGIA Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

EM i sex - Goldens svette t-skjorte - Tangfestival Episoden kan inneholde målrettet reklame, basert på din IP-adresse, enhet og posisjon. Se smartpod.no/personvern for informasjon og dine valg om deling av data.

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L'histoire stupéfiante d'une secte implantée, à la fin des années 90, à Agen et, au début 2000, en Ardèche. A sa tête, un gourou qui se faisait appeler Tang, de son vrai nom, Robert Lé Dinh… Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

L'histoire stupéfiante d'une secte implantée, à la fin des années 90, à Agen et, au début 2000, en Ardèche. A sa tête, un gourou qui se faisait appeler Tang, de son vrai nom, Robert Lé Dinh… Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

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   Kristi Noem posted some serious truths and tough words on Monday that take a stance on illegal aliens like no other.  It's beautiful and this is her best way to communicate.   At the same time, a senator from Ohio has a perfect plan for American citizenship that should be passed as law ASAP.    A Trump fan has a great idea for him to end all this gender ideology nonsense.  Elton John says Trump could be on of the GOATS of the White House if he does one thing.  A listener sends an email in that is just wonderful.   In sports, Andy Reid gives up one of the most bizarre quotes ever while former KC quarterback Alex Smith drops truth bombs about this year's team.    KSU basketball coach Jerome Tang already seems to be a dead man walking in Manhattan losing his third straight with millions of dollars worth of players.   Social media influencers were all over KC Monday for the start of sports wagering in Missouri, golfer Justin Thomas is still whining about the Ryder Cup and two legendary broadcasters that have never called a basketball game together are about to.

The Drive reacted to KSU losing to Bowling Green and how it shows Tang might out as their basketball coach at the end of the season.

durée : 01:00:18 - Le Wake-up mix - Le Wake-Up Mix, c'est tous les jours dès 07h sur Mouv' !! Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

This week, Venus makes a sizzling sextile to Pluto, the Gemini Full Moon is relatively quiet, but the Sun's square to the nodes tells us that we're at the midway point between eclipses. Mercury ends the week with trines to Jupiter and Saturn and shows us how to write a book. Plus, April answers a listener question about Saturn transits - why does it seem that we have the same Saturn lessons over and over again? Plus: Sipping our Tang, putting up scaffolding, changes and turning points. Read a full transcript of this episode. Have a question you'd like answered on the show? Email April or leave it here! Subscribe to April's mailing list and get a free lunar workbook at each New Moon! Love the show? Make a donation! Timestamps [1:22] Venus sextiles Pluto (Dec 2, 1:07 AM PST) at 1º55' Sagittarius-Aquarius. Contain adventuring only to the possibilities of earth and sea, or step outside earthly experiences. [3:02] Moon Report! The Gemini Full Moon (Dec 4, 3:14 PM PST) at 13º03' Gemini-Sagittarius. At this Full Moon, the Sun is also close to its square with the lunar nodes (Dec 5, 4:22 AM PST). This Full Moon connects to two eclipses: Sep 7, 2025 (Lunar Eclipse, 15º22' Pisces) and March 3, 2026 (Lunar Eclipse, 12º53' Virgo). Let go of excessive criticism, perfectionism, workaholism. [8:29] Lunar Phase Family Cycle (LPFC). This is the Full Moon (awareness point) in an LPFC that began on June 6, 2024, with a New Moon at 16º17' Gemini. The First Quarter Moon (first action point) of this LPFC occurred on March 6, 2025, at 16º21' Gemini. The Last Quarter Moon (last action point) of this LPFC will occur on September 4, 2026, at 11º48' Gemini. [10:30] Void-of-Course (VOC) Moon periods. The Moon squares Jupiter (Dec. 1, 10:14 AM PST), is VOC for 8 hours 59 minutes, then enters Taurus (7:13 PM PST). Check in with the people close to you before acting on personal goals. [12:01] The Moon sextiles Neptune (Dec. 3, 5:50 PM PST). It's VOC for 58 minutes, then enters Gemini (6:48 PM PST). Pisces can irrigate Taurus' soil, Taurus provides guidance for Pisces. [13:47] The Moon squares Neptune (Dec. 5, 4:55 PST). It's VOC for 59 minutes, then enters Cancer (5:54 PM PST). Get in the habit of using words to express what's going on inside of you. [16:00] The Moon trines Neptune (Dec. 7, 5:45 PM PST), is VOC for one hour, then enters Leo (6:48 PM PST). Get in the habit of giving yourself some me-time to recharge your batteries. [17:12] Mercury trines Jupiter (Dec. 6, 5:05 AM PST) at 24°08' Scorpio-Cancer. Mercury trines Saturn (Dec. 7, 8:58 AM PST) at 25°14' Scorpio-Pisces. These are the last in a series of trine aspects from Mercury to Jupiter and Saturn. The first were on Oct 24/25, the second were on Nov 22 while Mercury was retrograde. How are these aspects like writing a book? [20:42] Listener Charlene asks about why it seems that we have the same Saturn lessons over and over again. [26:45] To have a question answered on a future episode, leave a message of one minute or less at speakpipe.com/bigskyastrologypodcast or email april (at) bigskyastrology (dot) com; put “Podcast Question” in the subject line. Free ways to support the podcast: subscribe, like, review and share with a friend! [27:23] A tribute to this week's donors! If you would like to support the show and receive access to April's special donors-only videos, go to BigSkyAstropod.com and contribute $10 or more. You can make a one-time donation in any amount or become an ongoing monthly contributor.

This episode we look at many of the natural events and talk about those observing and writing things down, and why they may have wanted to do so. For more, check out our podcast blogpage:  https://sengokudaimyo.com/podcast/episode-139   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 139: Observing the "Natural" World. Members of the Onmyou-ryou, dressed in the official robes of their office, sat around in their observation tower, measuring the location of the stars.  They kept their light to a minimum, just enough so that they could write down their observations, but not so much that it would destroy their vision.  As they looked up, suddenly they saw a strange movement: a streak through the sky.  They waited, and observed, and then there was another, and another after that.  It was as if the stars themselves were falling from the heavens.  They watched as it seemed that the constellations themselves were melting and falling apart.  Quickly they scribbled down notes.  Tomorrow, with the light of day, they would consult various sources to see just what it could mean.  For now, their role was simply to observe and record.   Welcome back, everyone.  It is the height of holiday season in the US as I record this, and in our narrative we are in the middle of the reign of Ohoama, aka Temmu Tennou, who came to power in 672 and who has been shoring up the Ritsuryo state instigated by his late brother, Naka no Oe, aka Tenji Tennou.  We have talked in recent episodes about how Ohoama put a lot of the state under the control of members of the royal family, or at least those with claims to royal blood, and how he had also begun work on the Chronicles—the very works that we have been using to try and understand the history of this and earlier periods.   It seems clear that Ohoama and his cohorts were doing their best to solidify their control and, in the process, create what they felt was a modern state, leveraging the continental model, but not without their own local flavor.  After all, they were also investing in the kami based rituals of state and specifically in Ise shrine, which they claimed as an ancestral shrine for their lineage. This episode, let's dig into another thing that was getting reported around this time.  And that is… science!  Or at least observations of the world and indications of how people were interacting with it. Before going into the subject, I want to acknowledge that "science", or "Kagaku" in modern Japanese, may not look like what we think of as "science" today.  The word "Kagaku" itself appears to come about in the late Edo period, and became associated with the western idea of "Science" in the Meiji period.  Today we think of it as observations, yes, but also testing via the scientific method. I think it might be more appropriate to categorize a lot of earlier science under a term like "learning" or "study", and it seems to have encompassed a wide range of topics of study, some of which we would include as "science" and some which we might refer to more as "arts".  There is also a very fine line with religion and philosophy as well. From a modern perspective, I think one could fairly argue that "science"—particularly the so-called "hard" sciences—refers to something that can be empirically tested via the scientific method.  So you can see something, form a hypothesis, create a test, and then that test should produce the same results no matter who conducts it, assuming you account for the variables. And please don't @ me about this… I know I am simplifying things.  This isn't a podcast about science unless we are talking about the social sciences of history and archaeology. In contrast to our modern concept of science, much of what we see in the Asuka era is built around using our reasoning to arrive at the truth of something.  In cases where we are dealing with clearly physical phenomena that have observable causes and effects, this can lead to remarkably reliable results.  One example of this is calendrical science—it isn't that hard to observe the passing of days and seasons.  Even the rotation of the earth and the movements of stars and even something with as large a period as comets could be observed and tracked, especially if you had centuries of data to comb through.  In fact, they often would predict things that it turns out they couldn't, themselves, see.  They could predict that an eclipse would occur, for example, even when that eclipse was only visible somewhere else.  And they didn't have to calculate gravitational pull, mass, or distances between different heavenly bodies for that to occur. Similarly, in the agricultural sphere: you had so many people who observed the seasons and would figure out new ways of doing things.  It doesn't take an understanding of chlorophyl to know that plants generally do better when exposed to sunlight. I believe the leap happens when you get to things that go beyond purely observable means.  Sickness, for example—how do you explain viruses or germs without equipment like microscopes to see what our eyes alone cannot?  And if such "invisible" things could cause so much damage, then why could there not be other "invisible" elements, such as kami and boddhisatvas?  And as humans we are driven to make connections.  It is one of the things that has driven our technological innovation and rise, but it is also something that can easily go awry.  Like when you are sitting in a dark house, alone, and you hear a noise.  Rationally, you might know that houses settle and creak, but that doesn't necessarily stop your brain from connecting it with thoughts that someone must be in the house making that noise. Or even how we make judgments based on nothing more than how someone talks or what they look like, because our brains have made connections with those things, for good or ill. A large part of the rationalization that was accomplished in Asian thought had to do with concepts of Yin and Yang, the negative and the positive, the dark and the light.  This was thought of as a kind of energy—qi or ki—that was embedded in things.  We discussed this somewhat back in episode 127, because yin yang theory, along with the five element theory, known as Wuxing or Gogyou in Japanese, became embedded in the idea of the calendar.  Why was summer hot, except that it was connected with an excess of fire energy?  And the cold, dark days of winter would be associated with an excess of water, naturally. I should note that while this is one of the more comprehensive philosophical systems in use, it was not the only means by which various phenomena and effects were rationalized.  After all, it had to be imposed on a framework of how the world otherwise worked, and descriptions of the world came from a variety of places.  There was, for example, the Classic of Mountains and Seas, or Sanhaijing, which detailed the world as envisioned in the period before the Qin dynasty, although there were occasional updates.  The Sanhaijing  described regular plants and animals in the same breath as gods and monsters.  There were also various buddhist sutras, which brought their own cosmological view of the universe that had to be squared with other visions, including those passed down locally describing the archipelago as the "Reed Plain" and giving particular importance to eight of the islands—though which eight depends on which variant of the creation myth you are referencing. To categorize the study of the natural—and what we would consider the supernatural—world around them, the Ritsuryou set up specific bureaus.  One of these was the Onmyou-ryou, the Bureau of Yin-yang, also known as the Onyo no Tsukasa.  This Bureau oversaw divination, astronomy, time, and calendars.  At its head was the Onmyou-no-kami.  Below them were the various scholars studying the core subjects, as well as technical practitioners to carry out the rites and divination. On the continent, priority was generally given to astronomical and calendrical studies, and many of the more magical practices or rituals would fade away, likely because there were local Taoist institutions who could take up much of that work.  In Japan, however, it seems that the calendrical studies tended to ossify, instead, while onmyoji came to fill a role not just for the state but also among the population for divination and other such practices.  Even into the Edo period one could find private onmyoji, and the Bureau itself lasted until the very beginning of the Meiji period. Another important institution of the Ritsuryo government for learning was the Daigakuryou, the Bureau of Great Learning.  Students of Japanese may recognize the term "Daigaku" referring, today, to universities. The original concept for the Daigaku-ryou, or Daigaku no Tsukasa, was focused on the study of those things that were considered perhaps a bit more practical and necessary to anyone who might want a political career.  Since this was founded on concepts of Confucian government, it is little wonder that it was originally designed to focus on Confucian studies, among other things.  This fits into the idea of a supposed meritocracy, where one's education was part of the examination.  You may recall from Episode 115 we talked about the National University in Chang'an, which is likely something that the Daigaku Ryou could only ever dream of becoming. Early arts taught at the Daigaku Ryou included the Confucian classics, mathematics, writing, and Chinese pronunciation.  These were all things that you would need to know to become a part of the bureaucracy The idea of a school may have been born along with the early institution of the government, with mention as early as 671, in the last year of Naka no Oe's reign, but we don't have it clearly established in the code until later.  Full operations may have been somewhat delayed due to the tumultuous events of Ohoama's accession to power in 672, but we do see it explicitly mentioned in the year 675.  On the first day of the year we are told that Students from the Daigaku Ryou, along with students from the Onmyou-Ryou and from the Gaiyaku Ryou, the Bureau of External Medicine; along with the Woman of S'ravasti, the Woman of Tara, Prince Syeonkwang of Baekje, and Silla labourers offered presents of drugs and various rarities. We talked about the first two, the Daigaku-ryou and the Onmyou-ryou, but the Gaiyaku Ryou doesn't seem to have a lot of information out there beyond this mention.  Later there would a "Ten'yaku Ryou", or Bureau of Medicine, established in the code.  Since we don't have any extant codes from this period beyond what was written down in the Nihon Shoki, we don't know for certain what the Gaiyaku-ryou was , and it is possible that the Gaiyaku-Ryou was a precursor to the Ten'yaku Ryou.  "GAI" means "outside" or "external", leading me to wonder if this referred to external medicine in contrast to internal medicine, or if it meant medicine or drugs from outside teh archipeloago. I would point out that these students are found with the Woman of S'ravasti, or Shae; the Woman of Tara; a Baekje prince and Silla labourers.  In other words, they were all people from outside of the archipelago.  This is not entirely surprising as it was from outside that much of the learning was coming into the country. "Yaku" or "Kusuri", which can be translated as either "Drugs" or "medicine", could refer to a number of things.  How effective they were is somewhat questionable. Almost certainly some of them had confirmed medicinal efficacy, but others may have been thought to have been effective due to things like their connection to the five elements, or wuxing, theory. For example, something red might be assumed to have a warming effect because of the presumed presence of the fire element.  And the power of the placebo effect no doubt made them seem at least partially effective.  Consider, for example, how many people will swear by certain remedies for the common cold when all it really does is distract you, or perhaps make you a bit more comfortable, until the symptoms pass on their own. A more certain science was probably that of Astronomy, which we've mentioned a few times.  The passage of the stars through the sky was something that could be easily observed.  There is a theory that some of the first lines in the Yijing, or book of changes, may actually be a description of the changing of seasons as different aspects of a given constellation rise over the horizon, and the placement of certain stars would help in the adjustment of the lunar calendar, since the moon's orbit does not match up exactly with the solar year, and year the solar year was quite important to things like agriculture and even sailing to the mainland. This all makes 675 a seemingly banner year for science, as four days after the presentation of medicine to the throne, the government erected a platform by which to observe the stars.  This wouldn't need to be much—it could have been an earthen mound, or just a tower, from which one could get above the ground, presumably see over any buildings, to the horizon.  Granted, Asuka might not be the best place for such observations, with the nearby mountains meaning that the true horizon is often obstructed.  Nonetheless, it may have been enough to make calculations. Astronomy platforms, or Tenmondai, would continue to be used up until at least the Meiji period.  Without a telescope, observations were somewhat limited—though they also didn't have the same level of light pollution that we have today.  Remember, many woke just before dawn and went to sleep not too long after the sun went down, which only makes sense when you are living in a place where creating light, while doable, also ran the risk of burning your entire house to the ground. It is worth noting that the sky for the ancient Japanese was likely quite different than what most of us see when we look up, unless you are fortunate enough to live in a place with very little light pollution.  For many of those living today in the cities and suburban landscape, go outside at night and you might see the moon and some of the brightest stars, but for most of the ancient Japanese, they would look up and see the heavenly river, the Amakawa, or Milky Way.  They would have looked up at a sky glittering with myriad dots of light, as well as planets and more.  It was both familiar and strange—something one saw regularly and yet something that was also extremely inaccessible. Astronomical observations would have been important for several reasons, as I've mentioned.  They would have been used to keep the calendar in check, but they would also have likely been used to help calibrate the water clock, which helped to tell time.  Of course, going back to the five elements and yin yang theory, it is also believed that the energy, the qi or ki, changed with the seasons and the movements of the stars and planets—planets were not known as such, of course, but their seemingly erratic movements compared to bright lights in the sky meant they were noticed and assigned values within the elemental system. One of the things that came with the changing seasons, the heavenly movements, and the flow of ki was a concept of "kata-imi", literally directional taboos.  There were times when certain directions might be considered favorable or unfavorable for various actions.  This could be something as simple as traveling in a given direction.  In the centuries to come this would spawn an entire practice of kata-tagae, or changing direction.  Is the north blocked, but you need to travel there, anyway?  Well just go northwest to say hello to a friend or visit your local sake brewery, and then travel due east.  Ta-da!  You avoided going directly north!  There were also mantra-like incantations that one might say if they had to travel in an inauspicious direction to counteract the concept of bad influences. This also influenced various other things, and even today you will often see dates where a year and month might be followed by simply the character for "auspicious day" rather than an actual day of the month. So observing the heavens was important, and it was also important that they tostudy the works of those on the continent, whose records could help predict various astronomical phenomena.  Except that there was one tiny problem:  I don't know if you've noticed, but Japan and China are in two different locations.  Not all astronomical phenomena can be observed from all points of the globe.  The Northern Lights, for example, are rarely seen in more southerly latitudes, and while eclipses are not too rare, a total eclipse only impacts certain areas of the earth, along relatively narrow paths. I mention this because it isn't always clear if the records we get in the Nihon Shoki are about phenomena they directly observed or if they are taking reports from elsewhere and incorporating them into the narrative.  One such event is the comet of 676. The entry in the Nihon Shoki tells us that in the 7th lunar month of the 5th year of Temmu Tennou, aka 676 CE, a star appeared in the east that was 7 or 8 shaku in length.  It disappeared two months later. We've mentioned some of this before, but the sky was divided up into "shaku", or "feet", though how exactly it was measured I'm not entirely sure.  It appears to be that one foot was roughly 1.5 degrees of the sky, give or take about a quarter of a degree, with 180 degrees from horizon to horizon.  So it would have been about 10 to 12 degrees in the sky.  Another way to picture it is if you hold out your arm towards the object, and spread your index and little finger, it would probably fit between those two points.  This comet hung around for some time, and a great part about a comet like this is that it was viewable from multiple locations.  After all, as the earth turned, different areas were exposed to the comet as it passed through our part of the solar system.  Thus we have records of it from not just the Nihon Shoki:  We also find it in the Anglo-Saxon chronicles, where it was thought to have foretold the end of Bishop Wilfred's control of Northumbria.  We also see it in Tang, Silla, and Syrian sources. These sources aren't always in complete agreement.  For one thing, they noted when they first saw it, which might have been impacted by local conditions.  And then conversion between lunar and solar calendars can also sometimes get in the way.  Roughtly speaking, we have the Nihon Shoki providing dates of somewhere from about August or September of 676, on the Western calendar, to October or November. Tang sources put it from 4 September to 1 November.  Silla Chronicles claim that it first appeared in the 7th lunar month, so between August and September.  A Syrian Chronicle notes a comet from about 28 August to 26 October in the following year, 677, but this is thought to have been a mistake.  European sources generally seem to claim it was seen in August and lasted for three months.  All of these sightings put it at roughly the same time. Working with that and with known comets, we think we actually know which comet this is:  The Comet de Cheseaux also known as the Comet Klinkenberg-Cheseaux.  And I should mention this is all thanks to a research paper by M. Meyer and G. W. Kronk.  In that paper they propose that this is the comet with the designation of C/1743 X1, or the common names I just mentioned.  If so, based on its trajectory, this comet would have been visible in 336, 676, 1032, 1402, 1744, and is next predicted to show up in 2097.  And no, those aren't all exactly the same amount of time.  It is roughly every 350 years or so, but with the movements of the solar system, the planets, and various gravitational forces that likely slow or speed up its movement, it doesn't show up on exactly regular intervals.  Still, it is pretty incredible to think that we have a record of a comet that was seen the world over at this time, by people looking up from some very different places. Comets were something interesting for early astronomers.  They may have originally been seen as particularly ominous—after all, in the early eras, they were hardly predictable, and it would take years to get enough data to see that they were actually a somewhat regular occurrence.  In fact, it is likely that early astronomers were able to figure out eclipse schedules before comets.  Still, they seem to have come to the realization that comets were in fact another type of natural and reoccurring phenomenon.  That isn't to say that they didn't have any oracular meaning, but it did mean they were less of an obvious disturbance of the heavenly order. We have another comet mentioned in the 10th lunar month of 681, but that one seems to have had less attention focused on it, and we don't have the same details.  Then in the 8th lunar month of 682 we have an entry about a Great Star passing from East to West—which was probably a shooting star, rather than a comet.  Comets, for all that they appear to be streaking across the sky thanks to their long tails, are often relatively stable from an earthbound perspective, taking months to appear and then disappear again. Then, on the 23rd day of the 7th month of 684 we get another comet in the northwest.  This one was more than 10 shaku in length—about 15 degrees, total, give or take.  Given the date, we can be fairly confident about this one, as well: it was the famous Halley's comet.  Halley's comet is fascinating for several reasons.  For one, it has a relatively short period of about 72 to 80 years, though mostly closer to 75 to 77 years in between sightings.  The last time it visited the earth was in 1986, and it is expected back in 2061.  Halley's comet has been recorded since the 3rd century BCE, and, likely because of its short period, it was the first periodic comet to be recognized as such.  There are other periodic comets with short periods, but many of them are not visible with the naked eye.  Halley's comet is perhaps the most studied comet, given its regular and relatively short periodicity.  It is also connected to the famous writer, humorist, and essayist, Samuel Langhorne Clemens, aka Mark Twain.  He was born only a few days after the comet reached perihelion in 1835 and died a day after it reached the same point again in 1910, and while he may not have visited Japan in his lifetime, it was a period of great change both in his home country of America and in Japan.  America, of course, would undergo a Civil War over the issue of slavery in the early 1860s, and shortly after that Japan would have its own civil war in the form of the Meiji Revolution.  And while he never visited—and translation could only do so much to capture the art of his prose—Mark Twain's works were apparently quite influential in Japan in the early 20th century. Of course, comets were just one of the celestial phenomena to be observed.  The astronomers were interested in just about anything happening in the sky.  We have accounts of both solar and lunar eclipses, and not necessarily full eclipses either.  We even have notice of the movement of some planets, such as in 681, when they noted that the planet mars "entered" the moon. Obviously the astronomers weren't recording every raincloud that came through—at least not in the main chronicles—but they did capture a fair number of events.  They did record particularly memorable storms.  For instances, in the 8th lunar month of 675 there was a storm that is said to have caused sand to fly and which then damaged houses.  This sounds like a wind storm without rain—after all, if there was rain, you would expect that the sand would have been wet and tamped down.  It is possible to have hurricane level winds without the rain.  While typhoons typically bring rain, especially as they usually build up their strength at sea, it is possible to have the winds alone, as I've experienced, myself, in Tokyo.  This most likely happens in an isolated area—there is water and rain somewhere, but the typhoon can be large, so parts of it may only get the wind and little or no rain.  I wonder if something like that happened in this instance.  It is also possible that this record refers to actual sand being brought across from the continent.  In some instances, sand can be lifted up from as far away as Mongolia and carried all the way to Japan, though it is pretty rare. And it wasn't just wind and sand.  We get accounts of hail coming down as large as peaches, torrential rainstorms, and even ash, likely from a volcanic eruption that was otherwise unrecorded.  There are also accounts of snow, though typically recorded in times where you wouldn't expect to see it, such as the third lunar month, which would mean snow in late April or early May. Mostly these storms are mentioned in terms of how they affected the immediate fortunes of the living, but sometimes storms did even more damage.  In 682, for example, a hoar-frost was reported in both Shinano and Kibi in the 7th lunar month.  On its own, this probably wouldn't have been worth mentioning, but the chroniclers add that because of storms the "five grains had not formed".  So storms had diminished the crops and the hoar-frost was apparently the killing blow.  The harvest that year would be lean, and it would not be a happy time for many that winter. And then, just as important as what was happening was what was not.  There are several mentions of droughts, particularly towards the end of Spring, early Summer.  This is traditionally a drier period, and if it is too dry it could harm the harvest.  And so the government was expected to find a way to bring the rain—a tall order, the general resolution to which seems to be prayers and rituals designed to bring rain.  In a place like Japan, I suspect that it was usually just a matter of time before the prayers were "successful", thus reinforcing their presumed efficacy. Some of the things that they recorded were a bit more mysterious.  For example, in the second lunar month of 680 we are told that a sound like drums was heard from the East.  There are many things this could theoretically be, from rumbles of thunder to some other phenomenon, though the following year we have a note about thunder in the West, so theoretically they knew the difference between thunder and drums.  Later that same year, 680, we are told that there was a "brightness" in the East from the hour of the dog to the hour of the rat—about 8pm to midnight.  Was this some kind of aurora?  But wouldn't that have been in the north, rather than the east?    Could it have been some kind of lightning?  But that is a long time for a lightning storm to hang around.  And there are other strange things, some of which seem impossible and we have to doubt.  For example, in 684 they said that, at dusk, the seven stars of the Big Dipper drifted together to the northeast and sank.  Unless they are just recording the natural setting of the stars of the big dipper.  Certainly, over time the constellation appears to rotate around the north star, and it dips down to or below the horizon in the autumn months.  So were they just talking about the natural, yearly setting of the stars, or something else? There may be some clues in that the 11th lunar month, when that was recorded, we see several other heavenly phenomena recorded.  Two days after the Big Dipper set, at sunset, a star fell in the eastern quarter of the sky that we are told was as large as a jar.  Later, the constellations were wholly disordered and stars fell like rain.  That same month, a star shot up in the zenith and proceeded along with the Pleiades until the end of the month.  While this sounds like shooting stars and a possible meteor shower, a later commenter suggested that this was all a heavenly omen for the state of the court, showing the "disordered" state of the nobility at this time.  Of course, this was also a year and change before the sovereign's eventual passing, so there is also the possibility that the Chroniclers were looking at events later and ascribing meaning and importance after the fact. In another account of something seemingly wonderous: in 682 we are told that something shaped like a Buddhist flag, colored like flame, was seen by all of the provinces and then sank into the Japan sea north of Koshi.  A white mist is also said to have risen up from the Eastern mountains. There are various things that could be going on here.  It strikes me that the white mist could be a cloud, but could also be something volcanic.  And the flame colored prayer flag makes me think about how a high cloud can catch the light of the rising or setting sun.  That could look like a flag, and can seem extremely odd depending on the other conditions in the sky. Or maybe it was aliens. Okay, it is unlikely that it was aliens, but I think that these do give an idea of the kinds of records that were being made about the observed phenomena.  Obviously the Nihon Shoki is recording those things that were considered particularly significant for whatever reason.  This could just be because it was something odd and unexplained, or perhaps it was more well known but rare.  It may have even had religious connotations based on some aspect, like evoking the image of Buddhist flags.  And it is possible that it was thought to have had significant impact on events—perhaps even an impact that isn't clear to us today, many centuries removed from the events. Some things were clear, however.  Lightning strikes are often mentioned specifically when they strike something of note.  In 678, we are told that a pillar of the Western Hall of the New Palace was struck by lightning, though apparently the building itself survived.  Then, in 686, Lighting appeared in the southern sky with a large roar of thunder.  A fire broke out and caught the tax cloth storehouse of the Ministry of Popular affairs, which immediately exploded in flames.  After all, a thatched roofed, wooden building filled with kindling in the form of cloth—and likely a  fair amount of paper and writing supplies to keep track of it all—sounds like a bonfire waiting to happen.  There were reports that the fire had actually started in Prince Osakabe's palace and then spread to the Ministry of Popular Affairs from there. It is also worth noting that recording of such events was still somewhat new to the archipelago as a whole. They were learning from the continent, but also defining their own traditions. Observations of natural phenomena weren't just relegated to celestial occurrences or weather.  After all, there was something else that one could observe in the sky:  birds.  Now this wasn't your average bird-watching—though I'm not saying that there weren't casual birders in ancient Japan, and if we ever find someone's birding diary from that era I think that would be so cool.  But there were some things that were significant enough to be mentioned. For example, in 678 we get a report of "atori", or bramblings.  Bramblings are small songbirds which are found across Eurasia.  Notably they are migratory, and are known to migrate in huge flocks especially in the winter time, and sure enough on the 27th day of the 12th month we are told that the bramblings flew from the southwest to the northeast, covering the entire sky.  This makes me think about some of the other mass migrations that used to occur that have largely been reduced significantly due to habitat loss, disruption to traditional migratory routes, and other population pressures on various bird species.  Still, having so many birds that it blocked out the sky certainly seems a significant event to report on.  We later see a similar account in 680, with the flock moving from southeast to northwest.  Given the location of Asuka it sounds like they were flocking in the mountains and heading out over the Nara Basin, perhaps seeking food in another mountainous area. In 682, the birders were at it again.  This time, around midday on the 11th day of the 9th lunar month, several hundreds of cranes appeared around the Palace and soared up into the sky.  They were there for about two hours before they dispersed.  Once again, cranes are migratory and known to flock.  Cranes are also known as a symbol of long life and joy—and I can understand it.  Have you ever seen a flock of cranes?  They are not small birds, and they can be really an incredible sight.  Flocks of cranes themselves were probably not that rare, and it was no doubt more about so many gathering around the palace which made it particularly special. It wasn't just birds in the sky that were considered important symbols, though.  Birds often are noted as auspicious omens.  Usually strange birds, plants, or other such things are found in various provinces and presented to the throne.    So in 675, Yamato presented auspicious "barn-door fowl", likely meaning a fancy chicken.  Meanwhile, the Eastern provinces presented a white falcon and the province of Afumi presented a white kite.  Chickens are associated with the sun and thus with the sun goddess, Amaterasu, and albino versions of animals were always considered auspicious, often being mentioned in Buddhist sources.  Later, in 680, we see a small songbird, a "Shitodo", also described as white, and probably albino, sent to the court from nearby Settsu. Then, in 681 there is mention of a red sparrow.  Red coloration is not quite the same as albinism, though it is something that does occur at times, when the brownish coloration comes out more red than brown, and I suspect this is what we are talking about.  This is most likely just a recessed gene or genetic mutation, similar to causes for albinism, but just in a different place in the DNA.  As for why it was important:  I'd first and foremost note that anything out of the ordinary (and even some ordinary things) could be considered a sign.   Red was also seen as an auspicious color, so that may have had something to do with it as well.  And then there is the concept of Suzaku, the red bird of the south.  Suzaku is usually depicted as an exotic bird species of some kind, like how we might depict a phoenix.  But it was also just a "red bird", so there is that, and perhaps that was enough.  Not that this red sparrow was "Suzaku", but evoked the idea of the southern guardian animal.  A year prior, in 680, a red bird—we aren't told what kind—had perched on a southern gate, which even more clearly screams of the Suzaku aesthetic. It is probably worth noting here that in 686, towards the end of the reign, not that anyone knew it at the time, Ohoama decided to institute a new nengo, or regnal period.  It was called Shuuchou—red or vermillion bird—and it likely referred to Suzaku.  This nengo was cut short, however, with Ohoama's death that same year.  Nengo were often chosen with auspicious names as a kind of hope for the nation, so clearly "red bird" was considered a good thing. A month after the red sparrow, Ise sent a white owl, and then a month after that, the province of Suwou sent a red turtle, which they let loose in the pond at the Shima palace.  Again, these were probably just examples of animals seen as auspicious, though they would have likely been recorded by the Onmyou-ryou, who would have likely combed through various sources and precedents to determine what kind of meaning might be attached to them. Color wasn't the only thing that was important.  In 682, the Viceroy of Tsukushi reported that they had found a sparrow with three legs.  There are numerous reasons why this could be, but there is particular significance in Japan and Asia more generally.  A three legged bird is often associated with the sun Andusually depicted as a black outline of a three legged bird inside of a red sun.  In Japan this was often conflated with the Yata-garasu, the Great Crow, which is said to have led the first mythical sovereign, Iware Biko, to victory in his conquest of Yamato.  Thus we often see a three legged crow depicted in the sun, which was an object of particular veneration for the Wa people from centuries before.  And I suspect that the little three-legged sparrow from Tsukushi  I suspect that this had particular significance because of that image. Animals were not the only auspicious things presented to the throne.  In 678, Oshinomi no Miyatsuko no Yoshimaro presented the sovereign with five auspicious stalks of rice.  Each stalk, itself, had other branches.  Rice, of course, was extremely important in Japan, both from a ritual and economic sense, so presenting rice seems appropriate.  Five stalks recalls things like the five elemental theory—and in general five was consider a good number.  Three and five are both good, prime numbers, while four, pronounced "Shi", sounds like death and is considered inauspicious.  Three, or "San" is sometimes associated with life, and five is associated with the five elements, but also just the fact that it is half of ten, and we have five fingers on one hand and in so many other ways, five is regarded as a good number in much of Asia. That the stalks had multiple branches likely referred to them bearing more than the usual amount of rice on them, which seems particularly hopeful.  Certainly the court thought so.  In light of the auspicious gift, all sentences of penal servitude and lower were remitted.  In 680, Officials of the Department of Law gave tribute of auspicious stalks of grain, themselves.  I'm not sure, in this case, that it was all that they hoped, however, as that began three days straight of rain and flooding. A year earlier, in 679, we are told that the district of Ito, in Kii, immediately south of Yamato, sent as tribute the "herb of long life".  We are told that it "resembled" a mushroom—probably meaning it was a mushroom, or maybe something formed into a mushroom shape.  But the stem was about a foot long and the crown was two spans, about 6 feet in diameter.  This is pretty incredible, and I have to wonder if there is a bit of exaggeration going on here. Another tribute was a horn found on Mt. Katsuraki.  It branched into two at the base, was united at the end, and had some flesh and hair still attached, about an inch in length.  They claimed it must be horn or a Lin, or Kirin, sometimes referred to as an Asian unicorn—a mythical creature considered to be quite auspicious and benevolent.  This was on the 26th day in the 2nd lunar month of the year 680, probably around March or April.  I highly suspect that what they found was an oddly shaped bit of antler from  a buck whose antlers had begun to come in and which might have been taken out by wolves or bears or something else altogether.  The fact that the ends were said to be fused together could just be referring to some kind of malformation of the antlers.  The fur and flesh could mean that the antlers were still growing—antlers would probably just be coming in around early spring time.  Still, there is no telling how long it was there, so it could have been from the previous year as well.  Attributing it to a kirin seems a bit of a stretch, but it was clearly something unusual. Animals and plants were recorded in tribute, but also when something odd happened.  Fruiting out of season was one such occurrence, which we've seen elsewhere in the chronicles as well.  There was even a record when the famous Tsuki tree outside of Asukadera had a branch fall down.  Presumably it was a large and noticeable branch, and by now this appears to have been a tree with a bit of age to it that had seen a lot, so it makes sense it got a mention. Finally, we go from the heavens to the earth.    Perhaps the most numerous observations in the Chronicles were the earthquakes.  We've noted in the past that Japan is extremely active, volcanically speaking, so it makes sense that there are multiple accounts of earthquakes each year, especially if they were compiling reports from around the country.  Most of these are little more than just a note that there was an earthquake, but a few stand out. The first is the 12th lunar month of 678.  We are told that there was a large earthquake in Tsukushi—modern Kyushu. The ground split open to the width of about 20 feet for more than 30,000 feet.  Many of the commoners' houses in the area were torn down.  In one place there was a house atop a hill, and though the hill crumbled down the house somehow remained intact.  The inhabitants had apparently been home and must have been oblivious, as they didn't realize anything had happened until they woke up the next morning. Again, probably a bit of hyperbole in here, but if we think back to things like the 2016 Kumamoto earthquake, where large areas of land shifted noticeably along the fault lines, it is likely that this was a similar or even more catastrophic event.  And here I'll give a quick plug for Kumamoto, which is still working to rebuild from the earthquake, and if you ever get a chance, I recommend a visit to the Kumamoto Earthquake Memorial Museum or Kioku, where you can see for yourself just how powerful mother nature can be. Another powerful earthquake was mentioned in the 10th lunar month of 684.  If the earthquake in Tsukushi had hit mostly agricultural areas, based on the description, this seems to have hit more populated regions.  We are told that it started in the dark of night, the hour of the boar, so about 10pm, give or take an hour.  The shaking was so bad that throughout the country men and women cried out and were disoriented—they could not tell east from west, a condition no doubt further hindered by the dark night sky.  There were mountain slides and rivers changed course, breaking their banks and flooding nearby areas.  Official buildings of the provinces and districts, the barns and houses of the common people, and the temples, pagodas, and shrines were all destroyed in huge numbers.  Many people and domestic animals were killed or injured.  The hot springs of Iyo were dried up and ceased to flow.  In the province of Tosa, more than 500,000 shiro of cultivated land sank below sea level.  Old men said that they had never seen such an earthquake.  On that night there was a rumbling noise like that of drums heard in the east—possibly similar to what we had mentioned earlier.  Some say that the island of Idzu, aka Vries Island, the volcanic island at the entrance of Edo Bay, increased on the north side by more than 3,000 feet and that a new island had been formed.  The noise of the drums was attributed to the gods creating that island. So here we have a catastrophic quake that impacted from Iyo, on the western end of Shikoku, all the way to the head of Edo Bay, modern Tokyo.  This appears to be what seismologists have labelled a "Nankai Trough Megathrust Earthquake".  Similar quakes have occurred and are predicted to occur in the future., along a region of Japan from the east coast of Kyushu, through the Seto Inland Sea, including Shikoku, through the Kii peninsula and all the way to Mt. Fuji.  The Nankai Trough, or Southern Sea Trough, is the area where the continental shelf drops down, and where the Philippine tectonic plate slips underneath the Eurasian—or more specifically the Amuric—plate.  As these plates move it can cause multiple events all along the trough at the same time.  Since being regularly recorded, these quakes have been noted every 100 to 150 years, with the last one being the Showa Nankai quakes of 1944 and 1946. For all of the destruction that it brought, however, apparently it didn't stop the court.  Two days after this devastating quake we are told that Presents were made to the Princes and Ministers.  Either they weren't so affected in the capital, or perhaps the date given for one of the two records is not quite reliable.  Personally, I find it hard to believe that there would be presents given out two days later unless they were some form of financial aid.  But what do I know?  It is possible that the court itself was not as affected as other areas, and they may not have fully even grasped the epic scale of the destruction that would later be described in the Chronicles, given the length of time it took to communicate messages across the country. Which brings us back to the "science" of the time, or at least the observation, hoping to learn from precedence or piece out what messages the world might have for the sovereign and those who could read the signs.  While many of the court's and Chronicler's conclusions may give us pause, today, we should nonetheless be thankful that they at least decided to keep notes and jot down their observations.  That record keeping means that we don't have to only rely on modern records to see patterns that could take centuries to reveal themselves.  Sure, at this time, those records were  still a bit spotty, but it was the start of something that would be remarkably important, and even though these Chronicles may have been focused on propaganda, the fact that they include so many other references are an incalculable boon to us, today, if we can just see to make the connections.  And with that, I think I've rambled enough for this episode.  We still have a couple more to fully cover this period. 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.  

All Chapters AI Contribution: Courtesy of Google NotebookLM

   It's a great time to be reflecting and thankful for what we have living in the greatest country in the history of man.  We'll share a few thoughts.    You sure wouldn't think dems are very thankful as universities are promoting Thanksgiving as a "day of mourning" and a mission to "decolonize" the holiday.  This is happening while their leaders are trying to derail our military.  Unbelievable.    Press secretary Karoline Leavitt has some family drama going on as her nephews mom is being processed to get deported after being here illegally for over 25 years.    We have the story of the very beginning of the Plaza lights in KC.    KU rolls Syracuse in the Players Era tourney and will play for big money Wednesday night.  KSU coach Jerome Tang apologizes again and already for being an unprepared, bad coach.  When will it end?  An ESPN announcer makes an outrageous statement about a backup player being the most powerful black man since Obama.    Isiah Pacheco is back for the Chiefs Thursday and Lee Sterling has our point spread picks.    Our Final Final is a blast from the past that has a new pitch to sell.  You may just say, WOW.

The Kids are alright, as Jet Li Wu's the Tang in 1984's Kids of Shaolin  

Hơn 100 sinh mạng mất đi cùng 9,000 tỷ đồng bị dòng nước cuốn trôi là minh chứng đau xót cho sự tàn khốc của đợt lũ lịch sử miền Trung - Tây Nguyên. Trước thảm họa, gói hỗ trợ khẩn cấp 1,100 tỷ đồng từ Chính phủ Việt Nam, cùng các nỗ lực thiện nguyện của người Việt nhiều nơi, trong và ngoài nước đang dồn về vùng lũ, xoa dịu nỗi đau tại tâm lũ Đắk Lắk và vực dậy các tỉnh đang oằn mình trong thiên tai.

A transcript of this interview is available [here] Preserving Disability: Disability and the Archival Profession (Library Juice Press, 2024) weaves together first-person narratives and case studies contributed from disabled archivists and disabled archives users, bringing critical perspectives and approaches to the archival profession. Contributed chapters span topics such as accessibility of archives and first-person experiences researching disability collections for disabled archives users; disclosure and accommodations and self-advocacy of disabled archivists; and processing and stewarding disability-related collections. Collectively, these works address the nuances of both disability and archives-critically drawing attention to the histories, present experiences, and future possibilities of the archival profession. Dr. Gracen Brilmyer is an Assistant Professor in the School of Information Studies at McGill University and the Director of the Disability Archives Lab. Their research lies at the intersection of feminist disability studies, archival studies, and the history of science, where they investigate the erasure of disabled people in archives primarily within the history of natural history museums and colonial histories. This historical-archival research is complemented by empirical research on how living disabled people use and experience archives today. Their work has been featured in publications such as The Journal of Feminist Scholarship, Archival Science, and First Monday. Their research is shaped by their experiences as a white, Disabled, non-binary person. For more: here Dr. Lydia Tang is an Outreach and Engagement Coordinator for LYRASIS. Previously, she held archivist positions at Michigan State University, the Library of Congress, and numerous graduate positions at the University of Illinois, where she received her MLIS and Doctor of Musical Arts degree. Passionate about accessibility and disability representation in archives, she served on the Task Force to Revise the Best Practices on Accessible Archives for People with Disabilities and spearheaded founding the Society of American Archivists' (SAA) Accessibility & Disability Section (ADS). She is the 2020 recipient of SAA's Mark A. Greene Emerging Leader Awardand was recognized in three SAA Council resolutions as a co-founder of the Archival Workers Emergency Fund, for spearheading the Accessibility & Disability Section's“Archivists at Home” document, and for the “Guidelines for Accessible Archives for People with Disabilities.” In addition to her professional service with SAA, she has contributed to accessibility initiatives within DLF Digital Accessibility Working Group and the ArchivesSpace open source software and community by leading the Staff Interface Enhancement Working Group, Development Prioritization subteam, founding the Usability subteam, and chairing the Users Advisory Council. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

This episode is an invitation into the kind of womanhood most of us were never shown how to grow into. The woman who is soft without collapsing, powerful without hardening, and deeply connected to the wisdom God wove into her body, her lineage, and her love life. You'll step into the world of feminine maturity — the kind that rewrites patterns, restores emotional safety, and calls in a love that feels honest, holy, and deeply human.This is where womb intelligence meets relational healing. Where old beliefs unclench. Where your softness becomes strength. Where your body becomes a sanctuary again.In this episode, you'll learn:• Why nurturing your womb is essential for emotional balance, physical well-being, and deeper self-connection.• How to identify and unlearn limiting relationship beliefs that block intimacy and healthy love.• The role of vulnerability and emotional safety in creating deeper communication with your partner.• Practical ways to reconnect with your womb and invite more peace, clarity, and softness into your life.• How your relationship with God influences your femininity, your identity, and how you relate to men.Golden Nuggets From This Episode:✨ “She went the extra mile to reach out, and that simple act touched my heart in a way I'll never forget.”Small gestures can carry profound emotional impact. When someone reaches out with genuine care, it reminds you that love often lives in the simplest moments of connection.✨ “Exploring polarity taught me a lot, but I realized it can sometimes feel flat and one-dimensional.”Polarity can be exciting, but without emotional depth and authenticity, it can become limiting. True connection requires more than roles — it needs real presence and truth.✨ “Everything in my life shifted the moment I finally released that limiting belief.”✨ “My womb became the central piece of my evolution — the epicenter of my transformation.”✨ “Our cycle is a mirror of our physical health and our relational well-being.”Your menstrual cycle reflects more than biology — it shows emotional patterns, stress levels, and relational harmony. Paying attention to it helps you understand your inner world.✨ “The womb holds the blueprint of feminine creational coding.”✨ “The cervix, heart, and throat move together through one powerful energetic pathway.”✨ “The most impactful feminine communication comes from being deeply feelable.”Feminine expression is strongest when it's authentic and embodied. When you allow your emotions to be felt, you create intimacy and connection without force.✨ “Healing one relationship can recalibrate your entire inner world.”Every relationship is a mirror. When you repair or transform one connection — even with yourself — it shifts your patterns, your energy, and the way you love everywhere else.Connect More with :IG: juliet__tangWebsite: https://juliettang.mykajabi.com/feminine-codexMore Lexy from Heart Snuggles:Soft Girl Season {Instant Access Course}: https://alive-to-enjoy.circle.so/checkout/soft-girl-seasonEmail: lexy@alivetoenjoy.comDating + Relationship Coaching - https://iamlexydavis.com/Instagram: Alivetoenjoy & Heart SnugglesTimestamps from episode:01:07 - Meet Juliet: Midwifing Women01:50 - Acts of Kindness: Support in Grief02:59 - Unlearning Relationship Beliefs07:06 - The Journey into Womb Work12:21 - Connecting with the Womb18:46 - The Womb as a Central Organ21:22 - Embodiment and Relationships27:03 - Navigating Triggers in Relationships30:52 - Soft Girl Season Ad30:56 - Effective Feminine Communication38:03 - Inspiring the Masculine47:54 - The Spiral of Consciousness

Today's guest is Julian Tang, Chief Operations Officer for the Innovation Office at BlackRock. With extensive experience in financial technology and infrastructure, Julian specializes in integrating AI and data strategies to transform enterprise workflows. Julian joins Emerj Editorial Director Matthew DeMello to explore how leading organizations are scaling AI effectively by building resilient data environments, establishing transparent governance frameworks, and fostering a culture of trust and responsible innovation. Julian also shares practical strategies for reducing operational friction, implementing modular AI workflows, and maximizing ROI across enterprise AI initiatives. Join us for an insightful discussion on the future of data-driven AI in business. Share your AI adoption story and be considered as a future guest on the 'AI in Business' podcast. Apply now at emerj.com/expert2. This episode is sponsored by Pure Storage. See how your brand can share insights and reach decision-makers through Emerj.

Did Applied Nutrition report the type of annual performance that deserves a shot at the championship belt? Applied Nutrition Plc (LSE: APN) is a leading sports nutrition brand sold in over 80 countries worldwide. There are several product ranges, including the namesake Applied Nutrition, All Black Everything (ABE), Body Fuel, and Endurance. Additionally, because of a trademark issue, the U.S. division sells its products under the AN Performance name. In fiscal year 2025, Applied Nutrition reported generating revenue of about $141 million, which increased 24.2% YoY. Given that its annual results were stellar, and Applied Nutrition has relatively low awareness in the U.S. market…my latest first principles content piece will examine a collection of recent strategic decisions that will help you better understand the business growth story. Applied Nutrition has historically reinvested profits back into the manufacturing capabilities and that existing pattern of capital allocation was reinforced in the latest financial statements. And that vertical integration (manufacturing around 80% of all products in house) allows Applied Nutrition to quickly evolve its product strategy to access emerging trends and fill opportunity gaps across the marketplace (positively impacting growth of distribution points and shelf space with existing and new customers). Also, Applied Nutrition's product strategy (aided by vertical integration) can be leveraged for geographical expansion. Currently, about 45% of Applied Nutrition total revenue is being captured from commercial activities in its home market of the UK. But arguably the most important geographical expansion progress has been happening within the United States. Though, despite describing the geographic activity as “remaining in its infancy,” Applied Nutrition originally entered the U.S. market three years ago and became (from what I understand) the first sports nutrition brand headquartered outside of North America to land on all Walmart shelves nationwide. Moreover, Applied Nutrition has launched products catering towards U.S. consumers like licensed flavor collaborations with the global fruit brand Chiquita and nostalgic orange drink Tang. While I've tried a few of these products (and generally rate them high in terms of flavor matching, flavor likeability, and formulation approach), those great (glocalized) Applied Nutrition products are only a foundational element to unlocking any chance of success within the U.S. market. And I'm not recommending that Applied Nutrition completely transform its brand strategy globally, but if it hopes to have a meaningful chance at outsized commercial success in the fastest moving, quickest evolving, and most competitive marketplace for the sports/active nutrition niche of the supplement industry…it will need to better define its brand distinctiveness, increase its global marketing investments, and overall turn up the strategic aggressiveness. However, there remains a massive obstacle for Applied Nutrition, as it cannot sell under Applied Nutrition in the U.S. market because Irwin Naturals (owned by FitLife Brands) holds the trademark rights.

Linktree: ⁠https://linktr.ee/Analytic⁠Join The Normandy For Additional Bonus Audio And Visual Content For All Things Nme+! Join Here: ⁠https://ow.ly/msoH50WCu0K⁠Dive into Segment of Notorious Mass Effect with Analytic Dreamz as he dissects WEi's emotional comeback single “Home” from their 8th mini-album Wonderland, released October 29, 2025. Analytic Dreamz analyzes the nostalgic ballad's Chainsmokers-inspired synths, healing melodies, and chart impact—debuting #45 on Gaon Digital, #12 on Bugs Realtime, with 5M+ Day 1 Spotify streams, 80K pre-orders, and 15K physical units sold. Explore Junseo's Boys Planet boost, Kim Yo-han's K-drama OST tie-in adding 10K streams, and 50% international listener growth. Then, Analytic Dreamz honors Asian Film Awards 2025 winners Jang Dong-gun and Tang Wei, celebrating 30+ years of pan-Asian cinema excellence in Hong Kong on March 16. From Jang's iconic roles in Friend and Taegukgi to Tang's Decision to Leave and cross-cultural collaborations, Analytic Dreamz highlights legacy and regional influence. Tune in for K-pop analytics, streaming trends, and cinematic milestones with Analytic Dreamz. Support this podcast at — https://redcircle.com/analytic-dreamz-notorious-mass-effect/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Did you know the word hysteria comes from the Greek word hystera, meaning uterus? On this episode, Dr. Karen Tang and Dr. Sharon chat about the history and evolution of Obstetrics Gynecology, unpack different subspecialties, and discuss the myth of the "wandering womb". Plus, Dr. Tang shares experiences patients may have on the operating table, surgical options for reproductive health, and why you may want to choose a minimally invasive surgery for gynecologic conditions. Board Certified OBGYN and Minimally Invasive Gynecologic Surgeon, Dr. Karen Tang, reaches millions of people every month through her educational videos on TikTok and IG. With over 15 years of experience, Dr. Tang specializes in endometriosis, fibroids, chronic pelvic pain, menopause, and gender-affirming care. She is the founder of Thrive Gynecology in Philadelphia, where she provides expert care to patients nationwide. WE WANT TO HEAR FROM YOU! Have questions? Submit them here.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode of Hoes Throughout History, we dive deep into the unhinged, unstoppable, and undeniably iconic life of Empress Wu Zetian — the first and only female emperor of China. From concubine to supreme ruler of the Tang dynasty, Wu played the political game like a damn chess master while rewriting what it meant to be a woman in power...and the brutal rumors spread by salty men who couldn't handle her crown. Was she ruthless? Sure. Revolutionary? Absolutely.

Today we bring you an episode of "The Second Opinion with Dr. Sharon Malone."  On Dr. Sharon's new podcast, women take back the conversation on health with straight talk, real experience, and the care we all deserve. You'll hear prominent female advocates, experts and patients just like you sharing how they confronted gaps in our healthcare system and got second opinions that saved their lives. Alongside each guest, Dr. Sharon tackles the questions and topics we've been conditioned to ignore — the ones we search for at 3 a.m. but never bring up at the doctor's office. From dismissed symptoms to systemic failures, she pulls back the curtain on what's really going on in women's health and gives women the tools to advocate for themselves and each other. In this episode, Dr. Sharon talks to Board Certified Ob/GYN and Minimally Invasive Gynecologic Surgeon, Dr. Karen Tang. The two unpack the evolution of Obstetrics Gynecology, the different OB-GYN subspecialties, and surgical options for reproductive health. Plus, Dr. Tang shares experiences patients may have on the surgical table and why you may want to choose a minimally invasive surgery for gynecologic conditions. Find more episodes of “The Second Opinion with Dr. Sharon Malone” wherever you get your podcasts. … • Join LST+ for community and access to You Know What, another show in the Longest Shortest universe! • Follow us on Instagram • Sign up for our newsletter, where we recommend other parenting + reproductive health media • Buy books by LST guests (your purchase supports the show!) • Website: longestshortesttime.com Learn more about your ad choices. Visit megaphone.fm/adchoices