Podcasts about Tang

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.

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.  

What is the Church really for, and how does it actually change the world?

All Chapters AI Contribution: Courtesy of Google NotebookLM

All Chapters AI Contribution: Courtesy of Google NotebookLM

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

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

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

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 !

China remained the world's largest express delivery market in 2024, accounting for 65 percent of global parcel volume, according to the Global Express Development Report (2025) released on Tuesday in Zhejiang province.根据周二在浙江发布的《全球快递发展报告（2025）》显示，2024年中国继续保持全球最大快递市场地位，占全球包裹量的65%。The report, unveiled at the 6th Express Delivery Industry Conference in Tonglu, Zhejiang, shows China has extended its leadership for an 11th consecutive year, reinforcing its role as the primary engine of global parcel market expansion.该报告在浙江桐庐举行的第六届快递业大会上发布，显示中国已连续11年保持领先地位，进一步巩固其作为全球包裹市场增长主要引擎的作用。The report found that global express and parcel services handled 267.9 billion items in 2024, up 17.49 percent year-on-year, while industry revenue grew 14.05 percent to 4.61 trillion yuan ($648 billion).报告显示，2024年全球快递与包裹服务共处理2679亿件，同比增长17.49%；行业收入增长14.05%，达到4.61万亿元人民币（6480亿美元）。China alone processed 175.08 billion parcels, an increase of 21.5 percent, with sector revenue rising 13.8 percent to 1.4 trillion yuan. The country's express market also stabilized at a historic scale of more than 10 billion parcels per month, a level unmatched worldwide.中国全年处理包裹1750.8亿件，同比增长21.5%；行业收入增长13.8%，达到1.4万亿元人民币。中国快递市场还稳定在每月超百亿件的历史规模，全球无可匹敌。"China's share of global express parcel volume has climbed to 65 percent, making it the key driver of the sector's global expansion," said Xie Momei, deputy director of the international business department at the Development and Research Center of the State Post Bureau.国家邮政局发展研究中心国际业务部副主任谢墨梅表示：“中国在全球快递包裹量中的占比已上升至65%，成为带动全球行业增长的关键力量。”Despite complex global conditions — including geopolitical tensions, an uneven economic recovery, and environmental risks — strong e-commerce growth continued to fuel parcel demand worldwide, Xie noted. She added that the express industry has significantly improved its quality and sustainable development, becoming one of the most efficient and technologically advanced logistics systems globally.谢墨梅指出，尽管全球面临地缘政治紧张、经济复苏不均衡和环境风险等复杂局势，但强劲的电商增长仍持续推动全球包裹需求。她补充说，快递行业在质量与可持续发展方面取得显著提升，已成为全球效率最高、技术最先进的物流系统之一。The report forecasts that global parcel volume is likely to exceed 300 billion pieces this year, with worldwide revenue poised to surpass 5 trillion yuan.报告预测，今年全球包裹量有望突破3000亿件，全球行业收入将超过5万亿元人民币。Industry leaders said China's domestic performance this year further reflects the sector's resilience. According to Gao Hongfeng, president of the China Express Association, China's parcel volume surpassed 150 billion items by Oct 11, reaching the milestone 37 days earlier than in 2024.行业专家表示，中国今年的国内表现进一步体现了行业的韧性。中国快递协会会长高宏峰介绍，截至10月11日，中国快递包裹量突破1500亿件，比2024年提前了37天达成这一里程碑。During this year's "Double 11" online shopping festival, postal and express enterprises handled 13.94 billion parcels from Oct 21 to Nov 11, with an average daily volume of 634 million, or 117.8 percent of normal levels.今年“双11”购物节期间，从10月21日至11月11日，邮政及快递企业共处理包裹139.4亿件，日均6.34亿件，是平日处理量的117.8%。The peak single-day volume soared to 777 million items, setting a new national record for daily parcel handling.高峰单日处理量攀升至7.77亿件，创下全国单日包裹处理的新纪录。"This demonstrates the steady growth of China's consumer market and the express industry's crucial role in supporting the unified national market," Gao said. He called for placing technological innovation at the core, accelerating intelligent upgrades, and promoting large-scale applications of unmanned delivery, smart cloud warehouses, and low-altitude logistics as the sector shifts from high-speed growth to high-quality development.高宏峰表示，“这表明中国消费市场持续增长，也体现了快递行业在支撑全国统一大市场中的关键作用。”他呼吁将科技创新置于核心位置，加快智能化升级，推动无人配送、智能云仓、低空物流等大规模应用，助力行业由高速增长向高质量发展转型。Express companies are already moving quickly in this direction. Lai Meisong, chairman of ZTO Express, said artificial intelligence is now applied across the entire logistics chain, enabling the digitalization of "every vehicle, every worker and every parcel".快递企业已在快速向这一方向迈进。中通快递董事长赖梅松表示，人工智能已应用于物流链条的全流程，实现了“车车在线、人人在线、件件在线”的数字化。Lai noted that ZTO's per-parcel transfer cost dropped from 1.26 yuan in 2016 to 0.63 yuan in the first half of 2025, while the average express delivery price in China declined from 12.7 yuan to 7.5 yuan over the same period. "This has freed up more than one trillion yuan in value that ultimately flows back to businesses and consumers," he said.赖梅松指出，中通单票中转成本已从2016年的1.26元降至2025年上半年的0.63元；同期中国快递平均价格从12.7元降至7.5元。“这释放出超过一万亿元的价值，最终回流至企业和消费者。”At ZTO's Tonglu sorting hub, eight Neolix autonomous vehicles have already been put into operation. Tang Rong, manager of the facility, said the driverless vehicles increased overall site efficiency by about 70 percent and significantly reduced labor costs.在中通快递的桐庐分拣中心，已有8台新石器（Neolix）自动驾驶车辆投入运营。该中心负责人唐荣表示，这些无人车使整体场地效率提升约70%，并大幅降低了人工成本。Each Neolix vehicle can handle the workload of three drivers and operates around the clock. A typical 60-kilometer delivery run costs about 15 yuan in electricity, compared with at least 50 yuan in fuel for a traditional vehicle covering the same distance.每台新石器（Neolix）无人车可承担三名驾驶员的工作量，并实现全天候运转。一次60公里的配送任务，电费约15元，而传统燃油车至少需要50元燃料成本。Tang added that the sorting hub plans to expand its fleet to 15 Neolix vehicles next year, further improving delivery times and operational stability.唐荣补充说，分拣中心计划明年将无人车队扩充至15台，以进一步提升配送效率和运营稳定性。

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

This episode will be exploring another Chinese herbal formula, Jiǔ Wèi Qiāng Huó Tāng or Nine-Herb Decoction with Notopterygium. It is under the subcategory of formulas that release exterior wind-cold disorders and is useful for treating external attacks (colds) with dampness and internal heat. We will doing our deep dive into this formula. And, as usual, we will be adding something a little different…We are going to briefly introduce postbiotic supplements. Each episode of the podcast will go into great depth about a single herb or formula. Besides covering the basics of herbology including category, and functions, we will explore the history, quality, science, pharmacology, evidence, and any potential interactions of each herb or formula. It is going to be another fascinating exploration into the exciting quantum world of herbs…please power up your mind's tokamak and join us!

①Prehistoric tomb discovered in south China's island province ②Tech tourism takes off as sci-fi meets reality in China ③Russian visitors drawn to south China's Sanya by sun, sea, TCM therapy ④Qilihai Wetland in north China reports record bird counts, earlier migration ⑤Relic sites dating back to Sui, Tang dynasties discovered in Xi'an

Send us a textIn this powerful episode of The Cultural Curriculum Chat, host Jebeh Edmunds sits down with Jeaneen Tang, a speech-language pathologist, author, and mother whose story is one of resilience, hope, and the transformative power of communication.When Jeaneen's son Che suffered a traumatic brain injury and stroke at just 13 months old, doctors warned he might never walk or talk. But through her expertise, patience, and unwavering love, Jeaneen helped her son defy the odds — and along the way, discovered new ways to empower all children to find their voices.Together, Jebeh and Jeaneen explore: 

The global patent landscape marked its fifth consecutive year of growth, as China once again led the world with an impressive 1.8 millionpatent applications, according to a report issued by theWorld Intellectual Property Organization on Wednesday.据世界知识产权组织（WIPO）当地时间周三发布的报告显示，全球专利领域已连续第五年实现增长，中国以180万件的可观专利申请量再度领跑全球。The World Intellectual Property Indicators 2025 showed that global patent and industrial design application numbers continued their upward trajectory last year, with China standing out for its remarkable performance in these areas.《2025年世界知识产权指标》报告指出，去年全球专利及工业品外观设计申请量持续呈上升态势，中国在这些领域的表现尤为突出。In 2024, the number of global patent applications reached a record high of 3.7 million, marking a 4.9 percent increase from 2023 and the fifth straight year the number has risen.2024年，全球专利申请量达到370万件的历史新高，较2023年增长4.9%，实现连续五年增长。"This was the fastest growth since 2018, with many countries reporting a rise in applications," said Daren Tang, director general of the World Intellectual Property Organization.世界知识产权组织总干事邓鸿森表示：“这是2018年以来的最快增速，多个国家的专利申请量均出现增长。”China maintained its position as the global leader with 1.8 million patent applications, followed by the United States (501,831), Japan (419,132), South Korea (295,722) and Germany (133,485), per the report.报告显示，中国以180万件专利申请量稳居全球首位，紧随其后的是美国（501,831件）、日本（419,132件）、韩国（295,722件）和德国（133,485件）。It noted that computer technology continued to be the sector in which the highest number of published patent applications were sought across the world, accounting for over 13 percent of the global total, followed by electrical machinery, measurement technology, digital communications and medical technology.报告提到，计算机技术仍是全球已公布专利申请量最多的领域，占全球总量的13%以上（部分数据源显示具体占比为13.2%），其次是电机设备、测量技术、数字通信和医疗技术。After a slow two years, global trademark applications showed signs of a rebound in 2024, reaching 15.2 million, it said, revealing that the largest source of such applications was China, with approximately 7.3 million filings.经过两年的缓慢发展，2024年全球商标申请量出现反弹迹象，总量达1520万件。报告显示，中国是全球商标申请的最大来源国，申请量约为730万件。In addition, Chinese applicants filed for more than 906,000 design patents last year, ranking first globally, it added.此外，中国申请人去年提交的外观设计专利申请量超90.6万件（详细统计数据为906,849件），位居全球第一。Tang emphasized the significant role of intellectual property in today's global economy.邓鸿森强调了知识产权（IP）在当今全球经济中的重要作用。"In many businesses, it has become a critical asset at the heart of the business strategy; agame-changing technology, a brand that engenders feelings of trust and belonging, or a design that brings joy through its beauty," he said.他表示：“在许多企业中，知识产权已成为企业核心战略的关键资产——可能是一项具有变革性的技术、一个能引发信任与归属感的品牌，或是一款凭借美感带来愉悦的设计。”He noted that the growth in IP filings is a sign that market participants—both buyers and sellers—have trust in the IP system, a testament to the increased focus that national governments are putting on their innovation ecosystems, with WIPO's support for cooperation at the local, national and multilateral levels.邓鸿森指出，知识产权申请量的增长表明，市场参与者（无论是买家还是卖家）都对知识产权体系抱有信任。这一现象也证明，在世界知识产权组织对地方、国家及多边层面合作的支持下，各国政府正愈发重视本国的创新生态系统。"And it is vital that this confidence is sustained by a continuous process of reinforcement of IP standards globally, because businesses need a well-functioning IP ecosystem that facilitates the protection of IP globally," he added.他补充道：“至关重要的是，需通过持续强化全球知识产权标准来维持这种信任，因为企业需要一个运转良好的知识产权生态系统，以促进全球范围内的知识产权保护。”However, there are still some areas that need attention and improvement, Tang said, encouraging female inventors to participate in the international patent applications.不过，邓鸿森表示仍有部分领域需要关注和改进，并鼓励女性发明者参与国际专利申请。"Millions of women have the potential to contribute innovations, and their participation will add more innovative fuel to the global economy," he said.他说：“数百万女性拥有贡献创新成果的潜力，她们的参与将为全球经济注入更多创新动力。”The annual report is based on statistical data from the IP offices of approximately 150 countries and regions worldwide.这份年度报告基于全球约150个国家和地区知识产权局的统计数据编制而成。It provides a comprehensive overview of global application trends in such fields as patents, trademarks and industrial designs.这份报告全面概述了专利、商标、工业品外观设计及其他知识产权领域的全球申请趋势。World Intellectual Property Organization世界知识产权组织patent applications专利申请game-changing具有变革性的

This red agate bead strung upon a bamboo skewer encapsulates the most exquisite paradoxical aesthetics of Chinese cuisine—the tart astringency of hawthorn juxtaposed with the sweet crispness of its sugar coating; the refined elegance of imperial medicinal cuisine contrasted with the street-side bustle of hawkers' cries; the weight of millennia-old tradition set against the fleeting trends of social media.

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.

Ms Kay Tang (唐蘆錦桂), originally from Taiwan, has taught Japanese folk dance, Taiwanese dance, and flower making as a volunteer instructor in Chatswood, northern Sydney, for 28 years. Having retired from volunteering this year, a commemorative gathering was held in her honour. - シドニー北部チャッツウッドで、日本の盆踊り、台湾の踊り、そしてフラワーメイキングをボランティア講師として28年間教えてきた台湾出身のケイ・タン（唐蘆錦桂）さん。今年ボランティアを引退し、記念の集まりが開かれました。

This episode we start to get more into the material culture of the period with court fashion, as we look at the court robes that went along with the updated court ranks.  Granted, we only have a few resources, but from those it does seem like we can construct at least a plausible idea of what the court may have looked like at this time. For more discussion, check out the blogpost:  https://sengokudaimyo.com/podcast/episode-137   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 137:  Courtly Fashion. In the New Year's ceremony, the court officials lined up in front of the Kiyomihara Palace, arranged by their relative court rank, dressed in their assigned court robes.  The effect was impressive—the rows of officials painting the courtyard like the bands of color in a rainbow, albeit one with only a couple of hues.  The fact that they were all wearing the same style of dress and black, stiffened gauze hats only added to the effect.  The individual officers were all but lost in what was, at least in outward form, a single, homogenous machine of government, just waiting for the command of their monarch to attend to the important matters of state. We are covering the reign of Ohoama no Ohokimi, aka Ama no Nunahara oki no mabito no Sumera no Mikoto, aka Temmu Tennou.  Last episode we went over the changes he had made to the family titles—the kabane—as well as to the courtly rank system.  For the former, he had consolidated the myriad kabane and traditional titles across Yamato into a series of eight—the Yakusa no Kabane.   These were, from highest to lowest: Mabito, Asomi, Sukune, Imiki, Michinoshi, Omi, Muraji, and Inaki.  By the way, you might notice that "Mabito" actually occurs in Ohoama's posthumous name:  Ama no Nunahara oki no mabito, which lends more credence to the idea that that kabane was for those with a special connection to the royal lineage. Besides simplifying and restructuring the kabane, Ohoama also reformed the court rank system.  He divided the Princely ranks into two categories:  Myou, or Bright, and Jou, or Pure.  For the court nobles the categories were:                Shou – Upright                Jiki – Straight                Gon – Diligent                Mu – Earnest                Tsui – Pursue                Shin – Advancement Each category was further divided into four grades (except for the very first princely category, Myou, which was only two).  Each grade was then further divided into large, "dai", or broad, "kou". And this brings us to our topic today. Along with this new rank system, Ohoama's administration also instituted a new set of court sumptuary laws. Some are vague in the record—we can just make assumptions for what is going on based on what we know from later fashion choices.  Others are a little more clear.  We'll take a look at those sumptuary laws, particularly those that were directly associated with the new court rank system, but we'll also look at the clothing styles more generally. To start with, let's talk about what we know about clothing in the archipelago in general.  Unfortunately, fabric doesn't tend to survive very well in the generally acidic soils of the Japanese archipelago.  Cloth tends to break down pretty quickly.  That said, we have fragments here and there and impressions in pottery, so we have some idea that there was some kind of woven fabric from which to make clothing out of. And before I go too far I want to give a shout out to the amazing people at the Kyoto Costume Museum.  They have a tremendous website and I will link to it in the comments.  While there may be some debate over particular interpretations of historical clothing, it is an excellent resource to get a feel for what we know of the fashion of the various periods.  I'll also plug our own website, SengokuDaimyo.com, which has a "Clothing and Accessory" section that, while more geared towards Heian and later periods, may still be of some use in looking up particular terms and getting to know the clothing and outfits. At the farthest reaches of pre-history, we really don't have a lot of information for clothing.  There is evidence of woven goods in the Jomon period, and we have Yayoi burials with bits of cloth here and there, but these are all scraps.  So at best we have some conjecture as to what people were wearing, and possibly some ability to look across the Korean peninsula and see what people had, there. There are scant to no reliable records from early on in Japanese history, and most of those don't really do a great job of describing the clothing.  Even where we do get something, like the Weizhi, one has to wonder given how they tended to crib notes from other entries. There is at least one picture scroll of interest: Portraits of Periodical Offering of Liang, or Liáng -Zhígòngtú.  It is said to have been painted by Xiao Yi in the early 6th century, and while the original no longer exists there is an 11th century copy from the time of the Song Dynasty.  The scroll shows  various ambassadors to the Liang court, including one from Wa.  The Wa ambassador is shown with what appears to be a wide piece of cloth around his hips and legs, tied in front.  His lower legs are covered in what we might call kyahan today: a rather simple wrap around leg from below the knee to the foot.  He has another, blue piece of cloth around his shoulders, almost like a shawl, and it is also tied in front.  Then there is a cloth wrapped and tied around his head. It's hard to know how much of this depiction is accurate and how much the artist was drawing on memory and descriptions from things like the Weizhi or Wei Chronicles, which stated that the Wa people wore wide cloths wrapped around and seamlessly tied As such, it may be more helpful to look at depictions actually from the archipelago: specifically, some of the human-figured haniwa, those clay cylinders and statues that adorned the burial mounds which gave the kofun period its name.  Some of these haniwa are fairly detailed, and we can see ties, collars, and similar features of clothing. These haniwa primarily seem to cluster towards the end of the Kofun period, in the later 6th century, so it is hard to say how much they can be used for earlier periods, though that is exactly what you will typically see for periods where we have little to know evidence.  I'm also not sure how regional certain fashions might have been, and we could very much be suffering from survivorship bias—that is we only know what survived and assume that was everything, or even the majority. Still, it is something. Much of what we see in these figures is some kind of upper garment that has relatively tight sleeves, like a modern shirt or jacket might have, with the front pieces overlapping create a V-shaped neckline.  The garment hem often hangs down to just above the knee, flaring out away from the body, and it's held closed with ties and some kind of belt, possibly leather in some cases, and in others it looks like a tied loop of cloth.  There is evidence of a kind of trouser, with two legs, and we see ties around the knee.  In some cases, they even have small bells hanging from the ties.  Presumably the trousers might have ties up towards the waist, but we cannot see that in the examples we have. We also see individuals who have no evidence of any kind of bifurcated lower garment.  That may indicate an underskirt of some kind, or possibly what's called a "mo"—but it could also be just a simplification for stability, since a haniwa has a cylindrical base anyway.  It is not always obvious when you are looking at a haniwa figure whether it depicts a man or woman: in some cases there are two dots on the chest that seem to make it obvious, but the haniwa do come from different artisans in different regions, so there is a lot of variability. We also see evidence of what seem to be decorative sashes that are worn across the body, though not in all cases.  There are various types of headgear and hairstyles.  Wide-brimmed and domed hats are not uncommon, and we also see combs and elaborate hairstyles depicted.  On some occasions we can even see that they had closed toed shoes.  For accessories, we see haniwa wearing jewelry, including necklaces (worn by both men and women), bracelets, and earrings.  In terms of actual human jewelry, early shell bracelets demonstrate trade routes, and the distinctive magatama, or comma shaped jewel, can be found in the archipelago and on the Korean peninsula, where it is known as "gogok".  Based on lines or even colored pigment on the haniwa, it appears that many of these outfits were actually quite heavily decorated.  Paint on the outfits is sometimes also placed on the face, suggesting that they either painted or tattooed themselves, something mentioned in the Wei Chronicles.  We also have archaeological examples of dyed cloth, so it is interesting that people are often depicted in undyed clothing.  There is one haniwa that I find particularly interesting, because they appear to be wearing more of a round-necked garment, and they have a hat that is reminiscent of the phrygian cap: a conical cap with the top bent forward.  These are traits common to some of the Sogdians and other Persian merchants along the silk road, raising the possibility that it is meant to depict a foreigner, though it is also possible that it was just another local style. If we compare this to the continent, we can see some immediate difference.  In the contemporaneous Sui dynasty, we can see long flowing robes, with large sleeves for men and women.  The shoes often had an upturned placket that appears to have been useful to prevent one from tripping on long, flowing garments.  Many of these outfits were also of the v-neck variety, with two overlapping pieces, though it is often shown held together with a fabric belt that is tied in front.  The hats appear to either be a kind of loose piece of fabric, often described as a turban, wrapped around the head, the ends where it ties together trailing behind, or black lacquered crowns—though there were also some fairly elaborate pieces for the sovereign. As Yamato started to import continental philosophy, governance, and religion, they would also start to pick up on continental fashion.  This seems particularly true as they adopted the continental concept of "cap rank" or "kan-i". Let's go over what we know about this system, from its first mention in the Chronicles up to where we are in Ohoama's reign. As a caveat, there is a lot we don't know about the details of these garments, but we can make some guesses. The first twelve cap-ranks, theoretically established in 603, are somewhat questionable in their historicity, as are so many things related to Shotoku Taishi.  And their names are clearly based on Confucian values:  Virtue, Humanity, Propriety, Faith, Justice, and Wisdom, or Toku, Nin, Rei, Shin, Gi, and Chi.  The five values and then just "Virtue", itself. The existence of this system does seem to be confirmed by the Sui Shu, the Book of Sui, which includes a note in the section on the country of Wa that they used a 12 rank system based on the Confucian values, but those values were given in the traditional Confucian order vice the order given in the Nihon Shoki.   The rank system of the contemporaneous Sui and Tang dynasties was different from these 12 ranks, suggesting that the Yamato system either came from older dynasties—perhaps from works on the Han dynasty or the Northern and Southern Dynasty, periods—or they got it from their neighbors, Baekje, Silla, and Goguryeo.  There does seem to be a common thread, though, that court rank was identifiable in one's clothes. As for the caps themselves, what did they look like?  One would assume that the Yamato court just adopted a continental style cap, and yet, which one? It isn't fully described, and there are a number of types of headwear that we see in the various continental courts. Given that, we aren't entirely sure exactly what it looked like, but we do have a couple of sources that we can look at and use to make some assumptions.  These sources l ead us to the idea of a round, colored cap made of fabric, around the brim that was probably the fabric or image prescribed for that rank.  It is also often depicted with a bulbous top, likely for the wearer's hair, and may have been tied to their top knot.     Our main source for this is the Tenjukoku Mandala Embroidery (Tenjukoku-mandara-shuuchou) at Chuuguuji temple, which was a temple built for the mother of Prince Umayado, aka Shotoku Taishi.    This embroidery was created in 622, so 19 years after the 12 ranks would have been implemented. It depicts individuals in round-necked jackets that appear to have a part straight down the center.  Beneath the jacket one can see a pleated hem, possibly something like a "hirami", a wrapped skirt that is still found in some ceremonial imperial robes.  It strikes me that this could also be the hem of something like the hanpi, which was kind of like a vest with a pleated lower edge.  Below that we see trousers—hakama—with a red colored hem—at least on one figure that we can see.  He also appears to be wearing a kind of slipper-like shoe. As for the women, there are a few that appear to be in the mandala, but it is hard to say for certain as the embroidery has been damaged over the years. That said, from what we can tell, women probably would have worn something similar to the men in terms of the jacket and the pleated under-skirt, but then, instead of hakama, we see a pleated full-length skirt, or mo.  We also don't have a lot of evidence for them wearing hats or anything like that. The round necked jacket is interesting as it appears to be similar to the hou that was common from northern China across the Silk Road, especially amongst foreigners.  This garment  came to displace the traditional robes of the Tang court and would become the basis for much of the court clothing from that period, onwards.  The round necked garment had central panels that overlapped, and small ties or fastenings at either side of the neck to allow for an entirely enclosed neckline.  This was more intricate than just two, straight collars, and so may have taken time to adopt, fully. The next change to the cap-rank system was made in 647, two years into the Taika Reform.  The ranks then were more directly named for the caps, or crowns—kanmuri—and their materials and colors.  The ranks translate to Woven, Embroidered, Purple, Brocade, Blue, Black, and finally "Establish Valor" for the entry level rank. The system gets updated two years later, but only slightly.  We still see a reference to Woven stuff, Embroidery, and Purple, but then the next several ranks change to Flower, Mountain, and Tiger—or possibly Kingfisher.  These were a little more removed from the cap color and material, and may have had something to do with designs that were meant to be embroidered on the cap or on the robes in some way, though that is just speculation based on later Ming and Qing court outfits. Naka no Ohoye then updates it again in 664, but again only a little.  He seems to add back in the "brocade" category, swapping out the "flower", and otherwise just adds extra grades within each category to expand to 26 total rank grades. And that brings us to the reforms of 685, mentioned last episode.  This new system was built around what appear to be moral exhortations—Upright, Straight, Diligent, Earnest, etc.  And that is great and all, but how does that match up with the official robes? What color goes with each rank category?  Fortunately, this time around, the Chronicle lays it out for us pretty clearly. First off we are given the color red for the Princely ranks—not purple as one might have thought.  Specifically, it is "Vermillion Flower", hanezu-iro, which Bentley translates as the color of the "Oriental bush" or salmon.  In the blogpost we'll link to a table of colors that the founder of Sengoku Daimyo, Anthony Bryant, had put together, with some explanation of how to apply it.  I would note that there is often no way to know exactly what a given color was like or what shades were considered an acceptable range.  Everything was hand-dyed, and leaving fabric in the dye a little longer, changing the proportions, or just fading over time could create slightly different variants in the hue, but we think we can get pretty close. From there we have the six "common" ranks for the nobility.  Starting with the first rank, Upright, we have "Dark Purple".  Then we have "Light Purple".  This pattern continues with Dark and Light Green and then Dark and Light Grape or Lilac.  Purple in this case is Murasaki, and green here is specifically Midori, which is more specifically green than the larger category of "Aoi", which covers a spectrum of blue to green.  The grape or lilac is specifically "suou", and based on Bentley's colors it would be a kind of purple or violet. The idea is that the official court outfits for each rank would be the proper color.  And yes, that means if you get promoted in rank, your first paycheck—or rice stipend—is probably going to pay for a new set of official clothes.  Fortunately for the existing court nobles at the time, in the last month of 685, the Queen provided court clothing for 55 Princes and Ministers, so they could all look the part. And the look at court was important.  In fact, several of the edicts from this time focus specifically on who was allowed—or expected—to wear what.  For instance, in the 4th month of 681, they established 92 articles of the law code, and among those were various sumptuary laws—that is to say, laws as to what you could wear.  We are told that they applied to everyone from Princes of the blood down to the common person, and it regulated the wearing of precious metals, pearls, and jewels; the type of fabric one could use, whether purple, brocade, embroidery, or fine silks; and it also regulated woollen carpets, caps, belts, and the colors of various things. And here I'd like to pause and give some brief thought to how this played into the goals of the court, generally, which is to say the goal of creating and establishing this new system of governance in the cultural psyche of the people of the archipelago.  From the continental style palaces, to the temples, and right down to the clothing that people were wearing, this was all orchestrated, consciously or otherwise, to emphasize and even normalize the changes that were being introduced.  When everything around you is conforming to the new rules, it makes it quite easy for others to get on board. The court had surrounded themselves with monumental architecture that was designed along continental models and could best be explained through continental reasoning.  Even if they weren't Confucian or Daoist, those lines of reasoning ran through the various cultural and material changes that they were taking up.  Sure, they put their own stamp on it, but at the same time, when everything is right in front of you, it would become that much harder to deny or push back against it. And when you participated in the important rituals of the state, the clothing itself became a part of the pageantry.  It reinforced the notion that this was something new and different, and yet also emphasized that pushing against it would be going against the majority.  So court uniforms were another arm of the state's propaganda machine, all designed to reinforce the idea that the heavenly sovereign—the Tennou—was the right and just center of political life and deserving of their position.  Getting back to the sumptuary laws and rank based regulations: It is unfortunate that the record in the Nihon Shoki doesn't tell us exactly how things were regulated, only that they were, at least in some cases.  So for anything more we can only make assumptions based on later rules and traditions.  A few things we can see right away, though.  First is the restriction of the color purple.  Much as in Europe and elsewhere in the world, getting a dark purple was something that was not as easy as one might think, and so it tended to be an expensive dye and thus it would be restricted to the upper classes—in this case the princely and ministerial rank, no doubt.  Similarly brocade and fine silks were also expensive items that were likely restricted to people of a particular social station for that reason. The mention of woolen rugs is particularly intriguing.  Bentley translates this as woven mattresses, but I think that woolen rugs makes sense, as we do have examples of woolen "rugs" in Japan in at least the 8th century, stored in the famous Shousouin repository at Toudaiji temple, in Nara.  These are all imported from the continent and are actually made of felt, rather than woven.  As an imported item, out of a material that you could not get in the archipelago, due to a notable lack of sheep, they would have no doubt been expensive. The funny thing is that the carpets in the Shousouin may not have been meant as carpets.  For the most part they are of a similar size and rectangular shape, and one could see how they may have been used as sleeping mattresses or floor coverings.  However, there is some conjecture that they came from the Silk Road and may have been originally meant as felt doors for the tents used by the nomadic steppe peoples.  This is only conjecture, as I do not believe any of these rugs have survived in the lands where they would have been made, but given the size and shape and the modern yurt, it is not hard to see how that may have been the case.  Either way, I tend to trust that this could very well have meant woolen rugs, as Aston and the kanji themselves suggest, though I would understand if there was confusion or if it meant something else as wool was not exactly common in the archipelago at that time or in the centuries following. The last section of the regulations talks about the use of caps and belts.  The caps here were probably of continental origin:  The kanmuri, or official cap of state of the court nobles, or the more relaxed eboshi—though at this time, they were no doubt closely related. In fact, a year later, we have the most specific mention to-date of what people were actually wearing on their heads: there is a mention of men tying up their hair and wearing caps of varnished gauze.  Earlier caps related to the cap rank system are often thought to be something like a simple hemisphere  that was placed upon the head, with a bulbous top where the wearer's hair could be pulled up as in a bun. The kanmuri seems to have evolved from the soft black headcloth that was worn on the continent, which would have tied around the head, leaving two ends hanging down behind.  Hairstyles of the time often meant that men had a small bun or similar gathering of hair towards the back of their head, and tying a cloth around the head gave the effect of a small bump.  This is probably what we see in depictions of the early caps of state.  Sometimes this topknot could be covered with a small crown or other decoration, or wrapped with a cloth, often referred to as a "Tokin" in Japanese.  But over time we see the development of hardened forms to be worn under a hat to provide the appropriate silhouette, whether or not you actually had a topknot (possibly helpful for gentlemen suffering from hair loss).  And then the hat becomes less of a piece of cloth and more just a hat of black, lacquered gauze made on a form, which was much easier to wear.  At this point in the Chronicle, the cap was likely still somewhat malleable, and would made to tie or be pinned to that bun or queue of hair.  This explains the mention of men wearing their hair up.  This pin would become important for several different types of headgear, but ties were also used for those who did not have hair to hold the hat on properly. Two years after the edict on hats, we get another edict on clothing, further suggesting that the court were wearing Tang inspired clothing.  In 685 we see that individuals are given leave to wear their outer robe either open or tied closed. This is a clue that this outer robe might something akin to the round-necked hou that we see in the Tenjukoku Mandala, where the neck seems to close with a small tie or button.  However, we do see some examples, later, of v-necked garments with a tie in the center of the neck, so that may be the reference..  Opening the collar of the formal robes was somewhat akin to loosening a necktie, or unbuttoning the top button of a shirt.  It provided a more relaxed and comfortable feeling.  It could also be a boon in the warm days of summer.  Leaving it closed could create a more formal appearance. The courtiers also had the option of whether or not to wear the "Susotsuki", which Bentley translates as "skirt-band".  I believe this refers to the nai'i, or inner garment.  This would often have a pleated hem—a suso or ran—which would show below the main robe as just a slight hem.  Again, this is something that many would dispense with in the summer, or just when dressing a bit more casually, but it was required at court, as well as making sure that the tassles were tied so that they hung down.  This was the uniform of the court.  We are also told that they would have trousers that could be tied up, which sounds like later sashinuki, though it may have referred to something slightly different.  We are also given some regulations specifically for women, such as the fact that women over 40 years of age were allowed the discretion on whether or not to tie up their hair, as well as whether they would ride horses astride or side-saddle.  Presumably, younger women did not get a choice in the matter.  Female shrine attendants and functionaries were likewise given some leeway with their hairstyles. A year later, in 686, they do seem to have relaxed the hairstyles a bit more: women were allowed to let their hair down to their backs as they had before, so it seems that, for at least a couple of years, women under the age of 40 were expected to wear their hair tied up in one fashion or another. In that same edict, men were then allowed to wear "habakimo".  Aston translates this as "leggings" while Bentley suggests it is a "waist skirt".  There are an example of extant habakimo in the Shousouin, once again, and they appear to be wrappings for the lower leg.  It actually seems very closely related to the "kyahan" depicted all the way back in the 6th century painting of the Wo ambassador to Liang. Even though these edicts give a lot more references to clothing, there is still plenty that is missing.  It isn't like the Chroniclers were giving a red carpet style stitch-by-stitch critique of what was being worn at court.  Fortunately, there is a rather remarkable archaeological discovery from about this time. Takamatsuzuka is a kofun, or ancient burial mound, found in Asuka and dated to the late 7th or early 8th century.  Compared to the keyhole shaped tombs of previous centuries, this tomb is quite simple: a two-tiered circular tomb nestled in the quiet hills.  What makes it remarkable is that the inside of the stone burial chamber was elaborately painted.  There are depictions of the four guardian animals, as well as the sun and the moon, as well as common constellations.  More importantly, though, are the intricate pictures of men and women dressed in elaborate clothing. The burial chamber of Takamatsuzuka is rectangular in shape.  There are images on the four vertical sides as well as on the ceiling.  The chamber is oriented north-south, with genbu, the black tortoise, on the north wall and presumably Suzaku, the vermillion bird, on the south wall—though that had been broken at some point and it is hard to make out exactly what is there. The east and west walls are about three times as long as the north and south walls.  In the center of each is a guardian animal—byakko, the white tiger, on the west wall and seiryuu, the blue—or green—dragon on the east.  All of these images are faded, and since opening of the tomb have faded even more, so while photos can help, it may require a bit more investigation and some extrapolation to understand all of what we are looking at. On the northern side of both the east and west wall we see groups of four women.  We can make out green, yellow, and red or vermillion outer robes with thin fabric belt sashes, or obi, tied loosely and low around the waist.  There is another, lightly colored—possibly white, cream or pink—that is so faded it is hard to make out, and I don't know if that is the original color.  These are v-necked robes, with what appear to be ties at the bottom of the "v".  Around the belt-sash we see a strip of white peaking out from between the two sides of the robe—most likely showing the lining on an edge that has turned back slightly.  The cuffs of the robe are folded back, showing a contrasting color—either the sleeves of an underrobe or a lining of some kind.  Below the outer robe is a white, pleated hem—possibly a hirami or similar, though where we can make it out, it seems to be the same or similar color as the sleeves.  Under all of that, they then have a relatively simple mo, or pleated skirt.  The ones in the foreground are vertically striped in alternating white, green, red, and blue stripes.  There is one that may just be red and blue stripes, but I'm not sure.  In the background we see a dark blue—and possibly a dark green—mo.  At the base of each mo is a pleated fringe that appears to be connected to the bottom of the skirt.  The toe of a shoe seems to peek out from underneath in at least one instance.  They don't have any obvious hair ornaments, and their hair appears to be swept back and tied in such a way that it actually comes back up in the back, slightly.  They appear to be holding fans and something that might be a fly swatter—a pole with what looks like tassels on the end. In comparison, at the southern end of the tomb we have two groups of men.  These are much more damaged and harder to make out clearly.  They have robes of green, yellow, grey, blue, and what looks like dark blue, purple, or even black.  The neckline appears to be a v-necked, but tied closed, similar to what we see on the women.  We also see a contrasting color at the cuff, where it looks like the sleeves have turned back, slightly.  They have belt-sashes similar to the women, made of contrasting fabric to the robe itself.  Below that we see white trousers, or hakama, and shallow, black shoes.  On some of the others it is suggested that maybe they have a kind of woven sandal, but that is hard to make out in the current image.  On their heads are hats or headgear of black, stiffened—probably lacquered—gauze.  They have a bump in the back, which is probably the wearer's hair, and there is evidence of small ties on top and larger ties in the back, hanging down.  Some interpretations also show a couple with chin straps, as well, or at least a black cord that goes down to the chin.  They carry a variety of implements, suggesting they are attendants, with an umbrella, a folding chair, a pouch worn around the neck, a pole or cane of some kind, and a bag with some kind of long thing—possibly a sword or similar. The tomb was originally found by farmers in 1962, but wasn't fully examined until 1970, with an excavation starting in 1972.  The stone at the entryway was broken, probably from graverobbers, who are thought to have looted the tomb in the Kamakura period.  Fortunately, along with the bones of the deceased and a few scattered grave goods that the robbers must have missed, the murals also survived, and somehow they remained largely intact through the centuries.  They have not been entirely safe, and many of the images are damaged or faded, but you can still make out a remarkable amount of detail, which is extremely helpful in determining what clothing might have looked like at this time—assuming it is depicting local individuals. And there is the rub, since we don't know exactly whom the tomb was for.  Furthermore, in style it has been compared with Goguryeo tombs from the peninsula, much as nearby Kitora kofun is.  Kitora had images as well, but just of the guardian animals and the constellations, not of human figures. There are three theories as to who might have been buried at Takamatsuzuka.  One theory is that it was one of Ohoama's sons.  Prince Osakabe is one theory, based on the time of his death and his age.  Others have suggested Prince Takechi.  Based on the teeth of the deceased, they were probably in their 40s to 60s when they passed away. Some scholars believe that it may be a later, Nara period vassal—possibly, Isonokami no Maro.  That would certainly place it later than the Asuka period. The third theory is that it is the tomb of a member of one of the royal families from the Korean peninsula—possibly someone who had taken up refuge in the archipelago as Silla came to dominate the entire peninsula.  This last theory matches with the fact that Takamatsuzuka appears to be similar to tombs found in Goguryeo, though that could just have to do with where the tomb builders were coming from, or what they had learned. That does bring up the question of the figures in the tomb.  Were they contemporary figures, indicating people and dress of the court at the time, or were they meant to depict people from the continent?  Without any other examples, we may never know, but even if was indicative of continental styles, those were the very styles that Yamato was importing, so it may not matter, in the long run.     One other garment that isn't mentioned here is the hire, a scarf that is typically associated with women.  It is unclear if it has any relationship to the sashes we see in the Kofun period, though there is at least one mention of a woman with a hire during one of the campaigns on the Korean peninsula.  Later we see it depicted as a fairly gauzy piece of silk, that is worn somewhat like a shawl.  It is ubiquitous in Sui and Tang paintings of women, indicating a wide-ranging fashion trend.  The hire is a fairly simple piece of clothing, and yet it creates a very distinctive look which we certainly see, later. Finally, I want to take a moment to acknowledge that almost everything we have discussed here has to do with the elites of society—the nobles of the court.  For most people, working the land, we can assume that they were probably not immediately adopting the latest continental fashions, and they probably weren't dressing in silk very much.  Instead, it is likely that they continued to wear some version of the same outfits we see in the haniwa figures of the kofun period.  This goes along with the fact that even as the elite are moving into palaces built to stand well above the ground, we still have evidence of common people building and living in pit dwellings, as they had been for centuries.  This would eventually change, but overall they stuck around for quite some time.  However, farmers and common people are often ignored by various sources—they aren't often written about, they often aren't shown in paintings or statues, and they did often not get specialized burials.  Nonetheless, they were the most populous group in the archipelago, supporting all of the rest. And with that, I think we will stop for now.  Still plenty more to cover this reign.  We are definitely into the more historical period, where we have more faith in the dates—though we should remember that this is also one of the reigns that our sources were specifically designed to prop up, so we can't necessarily take everything without at least a hint of salt and speculation, even if the dates themselves are more likely to be accurate. 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.  

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

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Une histoire de la médecine chinoise Et si soigner, c'était d'abord écouter ?De la Chine ancienne aux cabinets d'aujourd'hui, cette émission vous plonge dans une histoire millénaire : celle de la médecine chinoise, née des souffles du monde, du feu de l'armoise et du regard patient des guérisseurs.À travers les récits, les textes anciens et le témoignage en direct du Dr Philippe Jeannin, médecin et acupuncteur, nous découvrons comment cette médecine a su unir observation, symbolique et science du geste.Des mythes fondateurs à la rigueur des traités Tang et Song, de la moxibustion à l'acupuncture, l'émission dévoile une autre façon de comprendre le corps : non comme une machine, mais comme un paysage vivant où circulent les forces de la nature.Une heure pour comprendre comment la Chine a inventé une écologie du soin — et pourquoi cette sagesse nous parle encore aujourd'hui. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

“With the heart of a serpent and the nature of a wolf, she gathered sycophants to her cause and brought destruction to the just. She slew her sister, butchered her brothers, killed her prince, and poisoned her mother. She is hated by men and gods alike.”Jonathan Clements came back on to talk about his book on Wu Zetian (623–705), the only woman ever to rule China in her own name. Rising from lowly concubine/chambermaid to God-Emperor, she outmanoeuvred courtiers, generals, monks and poets alike - sometimes with charm, sometimes with a knife - and ruled over the empire at the height of the Silk Road.Jonathan describes Wu's ascent through the Tang court: a place of whispered plots, divine omens, and women struggling to survive. Along the way we encounter girls on top, a boob-shaped tomb, a harem of 120 pretty boys, dogs on sticks, a honey-trap gone wrong, and an inadvisable attempt to train a cat not to eat a parrot.A story of power, paranoia, and the perilous art of surviving your own success.If you find this journey into Tang politics, gender, and myth entertaining and informative then follow the show, share with a friend, and leave a review telling people what bit you liked best.If you click here you can text me with feedback. Or email russellhogg@proton.me if you want a response

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Une histoire de la médecine chinoise Et si soigner, c'était d'abord écouter ?De la Chine ancienne aux cabinets d'aujourd'hui, cette émission vous plonge dans une histoire millénaire : celle de la médecine chinoise, née des souffles du monde, du feu de l'armoise et du regard patient des guérisseurs.À travers les récits, les textes anciens et le témoignage en direct du Dr Philippe Jeannin, médecin et acupuncteur, nous découvrons comment cette médecine a su unir observation, symbolique et science du geste.Des mythes fondateurs à la rigueur des traités Tang et Song, de la moxibustion à l'acupuncture, l'émission dévoile une autre façon de comprendre le corps : non comme une machine, mais comme un paysage vivant où circulent les forces de la nature.Une heure pour comprendre comment la Chine a inventé une écologie du soin — et pourquoi cette sagesse nous parle encore aujourd'hui. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

News with Sean 10-27-2025 …The Chicken has a little metal tang to it

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Une histoire de la médecine chinoise Et si soigner, c'était d'abord écouter ?De la Chine ancienne aux cabinets d'aujourd'hui, cette émission vous plonge dans une histoire millénaire : celle de la médecine chinoise, née des souffles du monde, du feu de l'armoise et du regard patient des guérisseurs.À travers les récits, les textes anciens et le témoignage en direct du Dr Philippe Jeannin, médecin et acupuncteur, nous découvrons comment cette médecine a su unir observation, symbolique et science du geste.Des mythes fondateurs à la rigueur des traités Tang et Song, de la moxibustion à l'acupuncture, l'émission dévoile une autre façon de comprendre le corps : non comme une machine, mais comme un paysage vivant où circulent les forces de la nature.Une heure pour comprendre comment la Chine a inventé une écologie du soin — et pourquoi cette sagesse nous parle encore aujourd'hui. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Une histoire de la médecine chinoise Et si soigner, c'était d'abord écouter ?De la Chine ancienne aux cabinets d'aujourd'hui, cette émission vous plonge dans une histoire millénaire : celle de la médecine chinoise, née des souffles du monde, du feu de l'armoise et du regard patient des guérisseurs.À travers les récits, les textes anciens et le témoignage en direct du Dr Philippe Jeannin, médecin et acupuncteur, nous découvrons comment cette médecine a su unir observation, symbolique et science du geste.Des mythes fondateurs à la rigueur des traités Tang et Song, de la moxibustion à l'acupuncture, l'émission dévoile une autre façon de comprendre le corps : non comme une machine, mais comme un paysage vivant où circulent les forces de la nature.Une heure pour comprendre comment la Chine a inventé une écologie du soin — et pourquoi cette sagesse nous parle encore aujourd'hui. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Une histoire de la médecine chinoise Et si soigner, c'était d'abord écouter ?De la Chine ancienne aux cabinets d'aujourd'hui, cette émission vous plonge dans une histoire millénaire : celle de la médecine chinoise, née des souffles du monde, du feu de l'armoise et du regard patient des guérisseurs.À travers les récits, les textes anciens et le témoignage en direct du Dr Philippe Jeannin, médecin et acupuncteur, nous découvrons comment cette médecine a su unir observation, symbolique et science du geste.Des mythes fondateurs à la rigueur des traités Tang et Song, de la moxibustion à l'acupuncture, l'émission dévoile une autre façon de comprendre le corps : non comme une machine, mais comme un paysage vivant où circulent les forces de la nature.Une heure pour comprendre comment la Chine a inventé une écologie du soin — et pourquoi cette sagesse nous parle encore aujourd'hui. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

In this episode of The Egg Whisperer Show, I'm joined by Dr. Karen Tang, a renowned gynecologist and advocate for women's health. 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. Dr. Tang shares insights from her new book, It's Not Hysteria: Everything You Need to Know About Your Reproductive Health, which educates and empowers women by dispelling myths and addressing common issues like endometriosis, PCOS, and fibroids. The discussion also delves into systemic barriers in healthcare, the importance of self-advocacy, and practical tips for making the most of your doctor's visits. Read the full show notes on Dr. Aimee's website.Get Dr. Tang's book: https://us.macmillan.com/books/9781250894151/itsnothysteria/ Visit Dr. Tang's website: https://thrivegyn.com/Dr. Aimee's Fertility Essentials: https://www.draimee.org/fertility-essentials   Join me for a screening of the movie THAW: Parenthood on Ice.  Wednesday November 5: Doors Open 6 PM / Screening starts 6:30 PM Alamo DraftHouse, Mountain View, California The screening will be followed by a panel discussion with Dr. Aimee (me!), Ivana Muncie-Vasic (Vitra Labs), Prof. Hank Greely and other fertility tech experts. Moderated by Sara Vaughn, MD. THAW examines the rapidly growing egg and embryo freezing industry, revealing its profound implications for women's reproductive health and rights. Through the stories of three American women navigating the world of fertility preservation, the film sheds light on the deeply personal, social, and ect. Get your tickets here.   Click to find The Egg Whisperer Show podcast on your favorite podcasting app.   Watch videos of Dr. Aimee answer Ask the Egg Whisperer Questions on YouTube.  Sign up for The Egg Whisperer newsletter to get updates  Dr. Aimee Eyvazzadeh is one of America's most well known fertility doctors. Her success rate at baby-making is what gives future parents hope when all hope is lost. She pioneered the TUSHY Method and BALLS Method to decrease your time to pregnancy. Learn more about the TUSHY Method and find a wealth of fertility resources at www.draimee.org.

Nothing captivates the human imagination like the vast unknowns of space. Ancient petroglyphs present renderings of the heavens, proof that we have been gazing up at the stars with wonder for thousands of years. Since then, mankind has systematically expanded our cosmic possibilities. What were once flights of fancy and dreams of science fiction writers have become nearly routine – a continuous human presence orbiting the Earth, probes flying beyond our solar system, and men walking on the moon. NASA and the Russian space program make traveling to the stars look easy, but it has been far from that. Space travel is a sometimes heroic, sometimes humorous, and always dangerous journey fraught with perils around every corner that most of us have never heard of or have long since forgotten.Space Oddities: The Mysterious Anomalies Challenging Our Understanding of the Universe (Doubleday, 2024) brings these unknown, offbeat, and obscure stories of space to life. From the showmanship and bravado of the earliest known space fatality, German Max Valier, to the first ever indictment under the Espionage Act on an Army officer who leaked secrets concerning the development of early U.S. rockets; and the story of a single loose bolt that defeated the Soviet Union's attempt to beat America to the moon.Author Joe Cuhaj also sheds light on the human aspects of space travel that have remained industry secrets – until now: how the tradition of using a musical playlist to wake astronauts up began, fascinating tales about inventions like the Fischer Space Pen, Omega watches, and even Tang breakfast drink.In addition to fun and entertaining space trivia, Space Oddities also features stories of the profound impact that space travel has had on challenges right here at home, like the effort by civil rights leaders and activists in the 1960s to bring the money from the space program back home to those in need on Earth; NASA's FLATs (First Lady Astronaut Training) program and the 13 women who were selected to become astronauts in 1960, but were denied a chance at flying even after successfully completing the rigorous astronaut training program; and, the animals who many times sacrificed their lives to prove that man could fly in space.Filled with rare and little-known stories, Space Oddities will bring the final frontier to the homes of diehard space readers and armchair astronauts alike. 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

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

Sharing a special episode this week from Dr. Sharon Malone. On Dr. Sharon's new podcast, The Second Opinion, 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 at https://link.mgln.ai/unladylikeSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Sharing a special episode this week, from Dr. Sharon Malone. On Dr. Sharon's new podcast, The Second Opinion, 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 at https://link.mgln.ai/shessoluckySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.