Podcasts about Tang

After some big name QB's hit the transfer portal this week, Bobby talks about the one QB he would want for his team if they needed one. Kansas State head basketball coach, Jerome Tang talked with Bobby and Eddie from their visit for 'Too Much Access' to talk about a successful year 1, expectations for year 2, and much more! Country music legend Toby Keith is in studio to talk about being a big sports fan of Oklahoma and Arkansas, and the guys make their picks for round 2 of the broken promises playoffs!   Download the DraftKings Sportsbook App today: https://dkng.co/bobbysports   If you or someone you know has a gambling problem, crisis counseling and referral services can be accessed by calling 1-800-GAMBLER (1-800-426-2537) (IL/IN/MI/NJ/PA/WV/WY), 1-800-NEXT STEP (AZ), 1-800-522-4700 (CO/NH), 888-789-7777/visit http://ccpg.org/chat (CT), 1-800-BETS OFF (IA), 1-877-770-STOP (7867) (LA), 877-8-HOPENY/text HOPENY (467369) (NY), visit OPGR.org (OR), call/text TN REDLINE 1-800-889-9789 (TN), or 1-888-532-3500 (VA).   21+ (18+ WY). Physically present in AZ/CO/CT/IL/IN/IA/LA/MI/NJ/ NY/PA/TN/VA/WV/WY only. N/A in NH/OR/ON. New customers only. Valid 1 per new customer. Min. $5 deposit. Min $5 wager. $200 issued as eight (8) $25 free bets. Ends 9/19/22. See http://draftkings.com/sportsbook for details.     Follow the Show: @25Whistles   Follow the Crew: @MrBobbyBones @ProducerEddie @KickoffKevin @MikeDeestro @ReidYarberry    See omnystudio.com/listener for privacy information.

   Joe Biden is now literally on record saying what everyone is thinking.... he doesn't really want to run for re-election.  The fact he said it and why is every reason to count him out.  Meanwhile, Trump says Biden won't make it to the finish line and if he challenged Trump to go behind the barn to whip is ass, Trump could blow him over with a soft whimper.    A conservative actor you probably love gets cut off by his studio's PR team when an interviewer starts asking about his support for Trump.    The Chiefs are huge faves to make the playoffs, win the division and totally undervalued to win the top seed.  I'll explain why.    A quarterback is opting out of playing in a bowl game after asking for an ownership stake in the game this year and being denied.  Wild.  KSU coach Jerome Tang goes to 9-0 in overtime games which is just remarkable.  Wait until you hear the list of coaches he's beaten.  And the Royals are not just bad, they are unlucky.

In this week's episode, Marissa chats with Andrea Tang about her latest sci-fi heist YA, KINGDOM OF WITHOUT. Also discussed, genre-bending in YA, on discovering who your character is during the writing process, how edit notes really can give perspective and sometimes, exactly what the book needs, leaning on experts to help ensure details are authentic and appropriate, how to balance the sci-fi and fantasy elements to create a specific aesthetic, the process of writing a whole distinct ensemble of characters, exploring gender role reversal, the challenges of writing a heist novel, and so much more!Scrivener writing software - https://www.literatureandlatte.com/scrivener/overviewEpisode 60: Leigh Bardugo - https://www.buzzsprout.com/950767/8226816The Happy Writer at Bookshop.org Purchasing your books through our webstore at Bookshop.org supports independent bookstores. Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Find out more and follow The Happy Writer on social media: https://www.marissameyer.com/podcast/

We were joined by Adam Teicher of ESPN to start Monday's second hour. Adam broke down the Chiefs loss to the Packers and what to make of the rest of the season. Then we talked about the controversy surrounding the College Football Playoff before discussing an interesting quote by Jerome Tang. See omnystudio.com/listener for privacy information.

Can pelvic infections be caused by periodontitis? Katrina reviews a fascinating case, don't miss it! Resources:More Fast Facts: https://www.ataleoftwohygienists.com/fast-facts/ Katrina Sanders Website: https://www.katrinasanders.com  Katrina Sanders Instagram: https://www.instagram.com/thedentalwinegenist/  Tian, C., Yan, H., Tang, P., Shi, J., Liang, M., Wan, Y., ... & Qin, C. (2023). Pelvic infection caused by periodontitis: A case report. Case Reports in Women's Health, e00563.

The Jerome Tang Show 11-30-23See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This week's episode is a TARP REPLAY. Andrew is re-sharing his conversation from August 2022 with Kansas State University Men's Basketball Head Coach Jerome Tang. At the time, Jerome was just a few months into the job as head coach at Kansas State. It was his first head coaching job at the collegiate level & the team was coming off three consecutive losing seasons. Since then, a lot has happened & Jerome had a remarkable first year on the job. He was named the 2023 Naismith National Coach of the Year after leading Kansas State to a record-setting season & an appearance in the Elite Eight of the NCAA Tournament. This conversation is filled with so many timeless lessons to help you win the day & achieve your most ambitious goals.*** NEW EPISODES RETURN JANUARY 4TH ***Show Highlights:0:00 - Intro4:05 - Early days at K-State4:48 - Getting job at Baylor5:05 - Dinner with Scott Drew7:46 - Recruiting9:24 - Childhood11:53 - “This is a people business”13:13 - Lessons from Dave Aranda13:37 - Lessons from Navy Seals16:38 - Jerome's “non-negotiables”19:34 - Toughness & consistency24:07 - Building cohesive team27:47 - Leadership** Follow Andrew On Social Media **Twitter/X: @andrewhmosesInstagram: @AndrewMoses123Sign up for e-mails to keep up with the podcast at everybodypullsthetarp.com/newsletter

Writing during the celebrated Tang dynasty, Du Fu is heralded as China's greatest poet, musing on subjects from how to cook noodles to war and rebellion. Speaking to Spencer Mizen, Michael Wood charts Du Fu's fascinating life, and explores what the poet can tell us about medieval Chinese culture. (Ad) Michael Wood is the author of In the Footsteps of Du Fu (Simon & Schuster, 2023). Buy it now from Amazon: https://www.amazon.co.uk/Footsteps-Du-Fu-Michael-Wood/dp/1398515442/?tag=bbchistory045-21&ascsubtag=historyextra-social-histboty The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

You look like a Tang beauty, but your ideal is more like Bruce Lee. Time to hit the gym with a personal trainer. Today's podcast will teach you the ins and outs of physical training, in Mandarin Chinese. ChinesePod wants to PUMP...you UP! Episode link: https://www.chinesepod.com/1056

Ever wondered how to simplify the complexities of golf and strive for improvement with every swing? Look no further! We sat down with PGA master instructor, John Dunigan, and had an enlightening conversation about the art of golf coaching. John, known for his unparalleled ability to break down intricate golf concepts into digestible lessons, shares insights on club face control, technology in teaching, and the pivotal role of mental preparation in the sport. Then, we delved deep into the philosophy behind golf coaching, primarily focusing on the importance of knowing "what to do" versus "how to do it." As John narrates his transition from a tour player to a top-notch teacher, we get a sense of his dedication to continuous learning in the field of golf. We also reflected on some of our own experiences, learning the hard way that forcing students into positions that their bodies can't execute is not beneficial. Our mentor, Mike Adams, and his bio swing dynamic approach greatly influenced our coaching methods. Lastly, we ventured into the realm of motor learning and effective golf coaching. We discovered the value of a guided discovery approach and how understanding how people learn can significantly impact the teaching process. We also touched upon the importance of reactive neuromuscular training and proprioceptive priming. Wrapping up, we presented the concept of the Skill Coaching Alliance, a robust network of coaches committed to learning and improvement. So, tune in to our podcast as we share our passion for coaching and all things golf! Please remember to rate, review and subscribe !

Cụ bà Maria Nguyễn Thị Hà ở Nam Úc vừa qua đời, hưởng thọ 105 tuổi. Có lẽ cụ bà là vị cao niên sống thọ nhất trong cộng đồng người Việt không chỉ tại Nam Úc, mà cả trên cả nước Úc. Tang lễ của cụ bà được cử hành vào cuối tuần nầy, trước sự thương tiếc và cầu nguyện của gia đình, Hội Cao niên Nam Úc và các vị cao niên khác cùng sinh hoạt với cụ. Trong ảnh, cụ ngồi hàng thứ hai bên trái.

Miért nem követik az emberek a társadalmi normákat? Felkészültek-e a magyar bírák arra, hogy milyen gyors ütemben képes megváltozni az ország gazdasági-társadalmi berendezkedése? A Tangó és Kes legújabb adásában Fleck Zoltán jogszociológussal ezeken túl arról is beszélgettünk, hogy a mindenkori igazságszolgáltatási politika irányítói igen kevéssé értik a gazdasági ügyeket, így valójában a római béljósok lelki nyugalmával tudnak egy-egy konkrét ügyből számukra hasznos narratívákat kiolvasni, miközben a rendőrök, az ügyészek és az ügyvédek egyre hosszabb árnyékot vető cinikus vagy drámai megközelítéssel tekintenek az éppen általuk mozgásban tartott igazságszolgáltatásra.

Miért nem követik az emberek a társadalmi normákat? Felkészültek-e a magyar bírák arra, hogy milyen gyors ütemben képes megváltozni az ország gazdasági-társadalmi berendezkedése? A Tangó és Kes legújabb adásában Fleck Zoltán jogszociológussal ezeken túl arról is beszélgettünk, hogy a mindenkori igazságszolgáltatási politika irányítói igen kevéssé értik a gazdasági ügyeket, így valójában a római béljósok lelki nyugalmával tudnak egy-egy konkrét ügyből számukra hasznos narratívákat kiolvasni, miközben a rendőrök, az ügyészek és az ügyvédek egyre hosszabb árnyékot vető cinikus vagy drámai megközelítéssel tekintenek az éppen általuk mozgásban tartott igazságszolgáltatásra.

After poor performance in 2022, a traditional 60/40 equity/bond portfolio could see an annual return around 8% over the next decade.----- Transcript -----Welcome to your Thoughts on the Market. I'm Serena Tang, Morgan Stanley's Chief Cross Asset Strategist. Along with my colleagues, bringing you a variety of perspectives, today, I'll discuss our long run expectations for what markets will return in 2024. It's Thursday, November 16th at 10 a.m. in New York. 2023 has seen a relentless rise in government bond yields. This has hit total multi-asset returns this year, while also lifting nominal expected returns over the long run for fixed income and stocks above historical averages. U.S. equities are expected to return about 9.6% per year for the next decade, little change from the level last year. While ten year U.S. Treasuries are projected to be at 5.8%, up quite significantly from 4.7% in 2022. But the steeper climb in nominal long run expected returns for government bonds is also eroded risk premiums, that is the investment returns assets are expected to yield over and above risk free assets. For example, the equity risk premium for U.S. stocks sits at around 3.8%, down from 4.9% just a year ago. Given soaring yields over the last three months, it's understandable why some investors may be skeptical of fixed income. Except today's higher yields are a strong reason to buy bonds because they can better cushion fixed income returns. In fact, looking across assets, fixed income stands as being particularly cheap to equities relative to history. European and Japanese equities screen cheap to most other assets on an FX-hedged basis, and Euro-denominated assets look cheap to dollar denominated assets. Furthermore, our estimated optimal allocation to agency mortgage backed securities has increased at the expense of investment grade credit over the past year, reflecting how cheap mortgages are relative to other markets. Against this backdrop, a traditional 60/40 portfolio which allocates 60% to stocks and 40% to bonds and carries a moderate level of risk, looks viable once again despite its poor performance in 2022, when both stocks and bonds suffered greatly amid record inflation and aggressive interest rate hikes. From where we sit now, the high long run expected returns across most assets mean that a traditional 60/40 equity bond dollar portfolio would see about 8% per year over the next decade. The last time it was this high was in 2013 and surely a 60/40 equity bond euro portfolio could see 7.7% per year over the next 10 years, the most elevated since 2011.While long-run expected returns have climbed higher, unfortunately for 60/40 strategies correlation has surged. We still think there's some diversification benefits/volatility reduction in a 60/40 portfolio from bonds' low risk rather than low correlation, but the rise in bond volatility has also challenged this fear. The big question here is whether the high correlation between stocks and bonds will normalize. There's an argument that it won't, and perhaps surprisingly, it's all to do with A.I. Now, for the last three decades or so, the positive relationship between growth and inflation has been an important factor on negative correlation between stocks and bonds. Higher inflation erodes bond returns, and that's offset by higher stock returns from rising growth and vice versa. But in the case of A.I technology diffusions, we can see a boost to growth and reduction in inflation in the short run, which in turn challenges assumptions that stock and bond returns will have low to negative correlations in the future. In other words, bonds, as was the case this year, would no longer be the good diversifier they have been over the last three decades. Timing and sequencing will matter, and how A.I. may impact growth inflation correlations is only one of many factors that can move multi-asset correlation over time. Thanks for listening. If you enjoy the show, please leave us a review on Apple Podcasts and share Thoughts on the Market with a friend or colleague today.

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu Learn more about your ad choices. Visit megaphone.fm/adchoices

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Vandaag gaat Jack van der Tang in gesprek met Kees Lugtenaar. Al eerder is Kees op Radio Israel in Frontline Israel geweest.Kees en zijn vrouw wonen in Afula. Vandaag in het gesprek h=is er gesproken hoe het dagelijkse leven er uit ziet in Israël, en wat Kees ervaart.Ook de oproep hoe belangrijk het gebed is.Aan het einde van het gesprek horen we diverse keren het alarm afgaan van raketten die geschoten worden op Israël vanuit Libanon.Support the show

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu 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

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu Learn more about your ad choices. Visit podcastchoices.com/adchoices

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Porcelain for the Emperor: Manufacture and Technology in Qing China (University of Washington Press; 2023) looks at the history of court-sponsored porcelain production in Qing China through the work and career of the Manchu polymath Tang Ying (1682-1756). Viewing him as a technocrat — an official who combined technological specialization and managerial expertise — Kai Jun Chen uses Tang to explore how porcelain manufacture was carried out in the Qing, how technological innovations were created and passed on, and how technocrats learned their skills. At the same time, the book shows how technocrats imposed and extended imperial order over local society, and how essential technocrats were to the operation and success of Qing cultural policies. Lucidly written and complete with truly striking images, Porcelain for the Emperor is a beautiful combination of the study of material culture, literature, art history, and technology. This book should be of interest not only to historians of the Qing and the early modern world, but also art historians and curators, as well as anyone who has ever seen a piece of Qing porcelain and wondered how it came to be. Curious readers should also seek out Making the Palace Machine Work, co-edited by Kai Jun Chen, Martina Siebert, and Dorothy Ko. Sarah Bramao-Ramos is a PhD candidate in History and East Asian Languages at Harvard. She works on Manchu language books and is interested in anything with a kesike. She can be reached at sbramaoramos@g.harvard.edu Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

1953 októbere és 1954 augusztusa között egy sorozatgyilkos tartotta rettegésben Törökszentmiklóst. Öt gyereklány tűnt el, míg le nem tartóztatták a húszéves Jancsó Piroskát, akit aztán a bíróság később halálra ítélt. Ezt a gyilkosságsorozatot dolgozta fel Rubin Szilárd az Aprószentek című könyvében, melyben számos műfaj elemei keverednek – bűnügyi regény, riportkönyv, pszichothriller, sőt, sokan úgy emlegetik, mint a magyar Hidegvérrelt. A Tangó és Kes mai adásában Keresztesi József íróval beszélgetünk, aki korábban kiadáskész állapotba hozta az Aprószenteket, valamint Rubin Szilárd – Pályarajz címmel könyvet írt az alkotóról.

1953 októbere és 1954 augusztusa között egy sorozatgyilkos tartotta rettegésben Törökszentmiklóst. Öt gyereklány tűnt el, míg le nem tartóztatták a húszéves Jancsó Piroskát, akit aztán a bíróság később halálra ítélt. Ezt a gyilkosságsorozatot dolgozta fel Rubin Szilárd az Aprószentek című könyvében, melyben számos műfaj elemei keverednek – bűnügyi regény, riportkönyv, pszichothriller, sőt, sokan úgy emlegetik, mint a magyar Hidegvérrelt. A Tangó és Kes mai adásában Keresztesi József íróval beszélgetünk, aki korábban kiadáskész állapotba hozta az Aprószenteket, valamint Rubin Szilárd – Pályarajz címmel könyvet írt az alkotóról.

Our guest on this week's episode is actor & TikTok superstar James Tang (@jamesthetang) James war born in Thailand to a Chinese mother who was born in Korea, and a Chinese father who was born in Thailand. His parents met in Taiwan and James grew up going to an International School, before moving to Canada, Australia and finally the US. He is an immigrant x 300. We talk growing up in an anti-stereotypical Asian family, the time he grounded himself, comparing oneself to a future idealized version of yourself, life coaching, Matthew Perry's colostomy bag, celebrating the steps we've taken, why gratefulness matters, creating your own definition of success, Luther burgers and so much more.  Follow James on IG @jamesthetang & follow the podcast @immigrantjampodcast  Check out the Patreon for early access to episodes & to support www.patreon.com/luciepohl And PLEASE take 20 seconds to leave us a rating & review:-) 

The Jerome Tang Radio Show 11-09-23See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Coaching is in.  During the later stages of the pandemic, it seemed every other person, and particularly the junior faculty in our Division, were either being coached, in training to coach, or coaching others.  When I was a junior faculty, coaching wasn't a thing.  Sure, Atul Gawande wrote about coaching in surgery - having someone observe you and coach you on your technical skills- but that's a far cry from the coaching programs focused on empowerment that are exploding around the country today. Today we learn more about coaching from 3 coaches: Greg Pawlson, coach and former president of the American Geriatrics Society, Vicky Tang, geriatrician-researcher at UCSF and coach, and Beth Griffiths, primary care internist at UCSF and coach.  We address: What is coaching? How does it differ from therapy? How does it differ from mentoring What is typically covered in coaching sessions?  What is the evidence (see many links below, sent by Beth) What are the standards for becoming a coach? Who is coaching for? My take: coaching has tremendous potential.  There seems to be a gender story here as well - coaching may be of particular benefit to women who are at higher risk for burnout.  Note, for example, the hot off the press JAMA Network Open trial which demonstrated modest benefits across a range of outcomes was conducted exclusively in female resident physicians.  Kemi Doll, a physician-researcher and coach, has a terrific podcast I highly recommend everyone listen to, though it is targeted at women of color in academic medicine.  On the other hand, there is a concerning side, described in this Guardian article titled, I'm a life coach, you're a life coach: rise of an unregulated industry.  See also the long list of disclosures in the JAMA Network Open study.  Our guests note, rightly, that the same profit motive and concerns are true about colleges.  Still, I remain concerned when I see that the Life Coach School costs $21K; when the founder of the Life Coach School's goal is to grow a $100 million/year business; and when my spidey sense tells me there's something cultish about the empowerment industry.  So, I see the potential of coaching, particularly for groups that face challenges in academic medicine; and I worry about the injection of profit-motives and the goals of industry leaders pushing the meteoric rise of the life coach industry. -@AlexSmithMD 1.  Hot off the presses RCT in JAMA October 2023: Study that looks at 1000 female resident physicians at 26 sites that showed that coaching improved each outcome assessed (burnout, moral injury, imposter syndrome, self-compassion, and flourishing).  https://jamanetwork.com/journals/jamanetworkopen/fullarticle/2810135 2. An RCT for female residents published in JAMA May 2022: This was the initial pilot single institution study by the same team as above. Their findings concluded that it was feasible to implement an online coaching program for female residents and that coaching improved emotional exhaustion, imposter syndrome and self-compassion. https://jamanetwork.com/journals/jamanetworkopen/fullarticle/2791968?fbclid=IwAR0taY5CGpUa5eyfleNIl7RfXLT7qVt0GakKPGlT9ESIPLn0yCKWG9obrZo 3. A March 2022 study of Stanford offering coaching as a benefit to their physicians and finding improved self-compassion and burnout. https://www.mayoclinicproceedings.org/article/S0025-6196(22)00038-6/fulltext 4. The initial RCT published on physician coaching in JAMA in 2019 showing that coaching improves quality of life. This is the first RCT that was available for coaching in physicians.  https://jamanetwork.com/journals/jamainternalmedicine/fullarticle/2740206  5. A 2020 RCT of coaching for primary care physicians shows that coaching improves burnout well-being during the intervention and has a sustained duration at 6 months of follow up.  From Beth Israel and UNC.  https://pubmed.ncbi.nlm.nih.gov/32297776/ 6. The Business Case for Investing in Physician Wellness, again in JAMA. This paper includes coaching as a sign of a more mature physician wellness program and states it has a positive return on investment. https://jamanetwork.com/journals/jamainternalmedicine/article-abstract/2653912    

In this compelling episode, we welcome back Jared Tang, the innovative Founder & CEO of Gaggle Social, a trailblazing professional network dedicated to enterprise software. With his unique insights into HR, marketing, and enterprise software, Jared has created a platform that is transforming the hiring landscape. Our conversation takes us on a journey through the world of technology recruitment, as Jared shares his experiences and the lessons he's learned along the way. We discuss the challenges and opportunities in technology hiring, and Jared provides valuable advice on how to navigate this complex field. We delve into the importance of remote flexibility in today's work environment and explore the role of empathy in the workplace. Jared also shares his thoughts on the ‘Great Resignation' and its impact on the hiring process. In addition, Jared provides insights into the importance of early key team members in a startup's success and the need for effective technology implementation. He also shares tips and tricks for interviewers and interviewees, shedding light on the best practices for both sides of the hiring process. Join us for this insightful discussion with Jared Tang and equip yourself with the knowledge to enhance your hiring strategies and drive business growth. To connect with Jared, visit his website: https://www.gagglesocial.com Disclaimer: Not advice. Educational purposes only. Not an endorsement for or against. Results not vetted. Views of the guests do not represent those of the host or show. Do your due diligence. Click here to join PodMatch (the "AirBNB" of Podcasting): https://www.joinpodmatch.com/drchrisloomdphd We couldn't do it without the support of our listeners. To help support the show: CashApp- https://cash.app/$drchrisloomdphd Venmo- https://account.venmo.com/u/Chris-Loo-4 Buy Me a Coffee- https://www.buymeacoffee.com/chrisJx Thank you to our sponsor, CityVest: https://bit.ly/37AOgkp Click here to schedule a 1-on-1 private coaching call: https://www.drchrisloomdphd.com/book-online Click here to purchase my books on Amazon: https://amzn.to/2PaQn4p Follow our YouTube channel: https://www.youtube.com/chL1357 Follow us on Twitter: https://www.twitter.com/drchrisloomdphd Follow us on Instagram: https://www.instagram.com/thereal_drchrisloo Follow us on TikTok: https://www.tiktok.com/@drchrisloomddphd Follow the podcast on Spotify: ⁠https://podcasters.spotify.com/pod/show/christopher-loo⁠ Subscribe to our Substack newsletter: https://substack.com/@drchrisloomdphd1 Subscribe to our Medium newsletter: https://medium.com/@drchrisloomdphd Subscribe to our email newsletter: ⁠https://financial-freedom-for-physicians.ck.page/b4622e816d⁠ Thank you to our advertisers on Spotify. Financial Freedom for Physicians, Copyright 2023

31st Sunday in Ordinary Time 1st Reading: Malachi 1:14b-2;2b, 8-10 Responsorial: Psalm 131 2nd Reading: 1 Thessalonians 2:7b-9, 13 Gospel: Matthew 23:1-12

本集乾媽【京城之霜】 ★唐陽雞酒屋聽眾專屬優惠★ 11/7-11/16 結帳輸入折扣碼【TANG】，滿千再送不老神霜12g，一起解開年齡的封印，邁向謎樣年齡的偉大航道吧～ 購買連結：https://naruko.shop/tXphc - 好的好的，大家望眼欲穿的「下降星座下集」來啦！！ 上集播出後，反響很大，真是被大家敲破碗公，很多同學跟我反饋說覺得很準啊，總算理解了自己另一半為啥是那副德性…..

On Friday, November 10 Tank and the Bangas will perform at the Zankel Music Center at Skidmore College in Saratoga Springs, and the night before, Tarriona “Tank” Ball will read from her debut poetry collection “Vulnerable AF” in the Payne Room at The Tang, also of course, on the Skidmore Campus.

Bulletin d'actualités. Depuis le 1er novembre, environ un tiers des sentiers de randonnée sont fermés aux visiteurs dans les Tatras. Sur 600 km de sentiers de randonnée balisés, 230 km sont fermés. Le dépeuplement des étangs constitue un événement traditionnel et se répete tous les ans en cette période de l'année sur tout le territoire de la Slovaquie. La multiplication voire l'invasion de coccinelles asiatiques qui pénetrent dans nos foyers, grimpent sur les murs et les arbres, causent des soucis aux jardiniers et viticulteurs.

This episode is from our latest Product Chat webinar >> watch the webinar In a world where customer expectations are ever-evolving, delivering personalized experiences isn't just nice to have, it's imperative.” – David Tang, Product Leader (fmr. Dropbox)In this episode, Product Leader David Tang talks about the transformative power of personalization in today's competitive market landscape, and how your company can learn from the players that do it best.Key Takeaways: Personalization and Customer Data: Learn how personalization shapes buying decisions and why customer data is key to understanding different customer groups. Customer Segmentation: Discover various methods of categorizing customers based on their behaviors and attitudes, and the importance of regular evaluation. AI-Driven Personalization: Explore practical examples of how AI and machine learning contribute to personalization, like reducing customer churn and recommending products. Evaluating Model Success: Understand the need for measuring the performance of personalization models using different metrics and KPIs to align with business goals. Building a Strong Personalization Engine: Get actionable advice for creating a data-driven personalization engine that improves customer satisfaction and business growth.   Dive into this insightful discussion to enhance your personalization strategies, better engage with your customers, and stay ahead in the competitive market. Want to learn more about using data in product practices and decisions? Take our Insight course to turn your data into product strategies.

Un acteur du monde du foot est l'accusé du soir. Il est ensuite défendu avant le verdict du juge.

This episode we are looking at some of the earliest temples to be built in Japan.  Namely: Asukadera and Shitennoji.  These have pretty good claims to be some of the earliest temples, and they are mentioned in this reign, both in relation to the Soga-Mononobe War. For photos and more, check out https://sengokudaimyo.com/podcast/episode-97  Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 97: Asukadera and Shitennouji. First off, quick shout out to Craig for supporting us on Ko-Fi.com.  We'll have more information on how you can help support the show at the end of the episode. To recap so far, we are still in the reign of Kashikiya Hime, aka Suiko Tennou, in the 6th and early 7th centuries—though for this episode we are going to step back a little bit as much of this has origins in the 6th century, looking at the early spread of Buddhism and the founding of some of the first permanent temple complexes—specifically Asukadera in, well, Asuka, and Shitennouji in the area of modern Ohosaka. As we've seen, Yamato was in the process of importing various things from the mainland—both material culture and immaterial things as well, including philosophy and religion.  By religion, of course, we are talking about Buddhism, which we've already covered to some extent in Episodes 85 and 88, but let's go over a little bit of the history, shall we, and catch up with what has been happening since. Buddhism had likely been coming over to the archipelago since the arrival of Buddhist immigrants from Baekje and elsewhere, though their religion is not much discussed.  After all, the Nihon Shoki is focused largely on the Yamato royal family and the court, and so other than groups of immigrants beings settled and possibly organized into family groups, there wasn't much call to look into their day to day practices. It is also difficult to know just how far Buddhism had penetrated into the lower ranks of society on the continent, as well.  Certainly the courts had adopted Buddhism, but to what extent it was part of the daily lives of the common person, I don't know that I could say with any certainty.  Still, we can imagine that there were likely those who came over to the archipelago with an extant belief in the Buddha and some inkling of the rites and other aspects of Buddhist worship.  Did they set up small temples in their villages?  Or convert a house into a shrine?  Or did they just keep private practice and worship?  We don't know, and as far as I've come across we don't seem to have any conclusive evidence via the archaeological record, either.  And so we are left with the written record and what it has to say on the subject. The Nihon Shoki notes the first official mention of Buddhism in the archipelago as the arrival of a Buddhist statue from Baekje.  The official record puts this in the year 552, in the reign of Amekunioshi, aka Kinmei Tennou, and credits Soga no Iname with taking and building the first temple and setting up the first temple by repurposing his own house—or at least some part of his property.  Other families, however, opposed the Soga's attempts at bringing in and establishing this new religion and ultimately ended up destroying that first temple, tossing the image into the river. This whole thing repeated itself in 584, about 32 years later—Silla had given Yamato a Buddhist image in 579, and then an image of Miroku, aka Maitreya, and an image of the Buddha, aka Shakyamuni, were both found.  Soga no Umako, Iname's son and successor to his role as Oho-omi, took the two images and had a temple once again built, importing specialists and setting up three nuns to attend to the appropriate rituals.  Once again, the Soga's opponents, led by the powerful Mononobe family, cried foul and had the temple destroyed and the nuns stripped of their robes. There are a few things about this account that are more than a bit sus, however.  First, there is mention of that first Buddha image in both the Joguki, the record of the life of Prince Shotoku Taishi, as well as a record from Gangoji Garan Engi, a record from Gangoji temple—which is to say Asukadera, one of the temples we'll be talking about, today.  In those records we find a different date for the first Buddha image, with its arrival coming in 538, not 552.  That would have put its arrival a year before Amekunioshi, aka Kinmei Tennou, took the throne.  It is also rather interesting at just how much the two stories parallel each other, and one has to wonder if they were really two separate stories or if they were one story that got attributed to different members of the Soga family, for some reason.  It is also possible that they are different stories, but with similar elements that got conflated across each other.  Or it really was a matter of déjà vu, with the experience of Soga no Umako paralleling that of his father, Iname.  We also cannot discount some massaging of the text.  For one thing, they put it in the reign of Amekunioshi, who had a different maternal line than his previous two successors and elder half-brothers.  There may have been political reasons to keep the stories as they were and, hopefully, keep the story relatively tidy. Regardless of why, the implication seems clear that by 585 there were people in Yamato with some knowledge of Buddhism, as well as the necessary artisans and craftspeople to create a continental style temple complex. In the following years, the fight between the Soga and the Mononobe escalated with the death of sovereign and the ensuing succession dispute.  The Mononobe and their candidate, Prince Anahobe, were destroyed by forces in league with the Soga family.  During that conflict, which we covered in Episodes 90 and 91, there was a point where both Soga no Umako and his nephew, the young Prince Umayado, each prayed to the Buddha for victory, promising to erect a temple if they succeeded.  Indeed, they did succeed, and based on their vows, two temples were eventually created. The first temple is known as Asukadera, or the Temple of Asuka, although it also is known by its official name of Hokoji, and later Gangoji.  Construction of Hokoji started in 588, and is attributed to Soga no Umako. The second temple is Shitennoji, or the Temple of the Four Heavenly Kings.  We'll talk about them a bit more, later, but the Four Heavenly Kings are four gods, who appear to pre-date Buddhism, who were co-opted into the Buddhist pantheon as protectors of Buddhism, each one representing a cardinal direction.  Shitennouji's traditional founding is given to us as 593. Both of these temples still exist, in one form or another.  If you go to Asuka, today, you can find a small Asukadera on the site of the previous temple, but it is much reduced from its original form.  When it was built, Asukadera would have been at the center of the political heartland of Yamato.  It was the land of the Soga, but also the location of the palace of Kashikiya Hime, and it likely rivaled her palace for pride of place in Asuka.  However, when the capital eventually moved away from Asuka—first to nearby Kashihara, but then across the Nara basin to Heijo-kyo, modern Nara city—the temple buildings were removed to Nara, to modern day Gankouji, though the site of Houkouji continued to be used as a small, local temple.  The modern temple in Asuka does have a Buddha statue, however, that they believe to have been the original Daibutsu, or Giant Buddha, known as the Asuka Daibutsu.  It changed hands many times over the centuries, but has since come back to Asuka, though a little worse for wear. Shitennouji, on the other hand, is in the heart of modern Ohosaka, in the Tennoji ward.  The buildings of Shitennouji have been rebuilt numerous times, although supposedly by the same construction company, one of the oldest businesses in the world, and they remain in their original configuration.  Since they've been rebuilt, however, this is why you will often hear of another temple, Horyuji, also associated with Prince Shotoku Taishi, as being the oldest temple in Japan, as it has the oldest extant buildings.  Make no mistake, however—Asukadera and Shitennouji were founded first, and both still survive in some manner. These two temples do a lot to help us better understand Buddhism and its influence, but also helps us understand more than that.  They help us look into the politics of the time, and even illuminate some of the apparent tensions between different immigrant groups from Baekje and Silla that were becoming more and more prominent in Yamato. Of the various early temples that were built, Asukadera is perhaps one of the most well-documented, both in the historic record as well as the archaeological evidence.  Donald McCallum, in his book, “The Four Great Temples”, notes that serious study of Asukadera began around the Meiji and into the Taisho era, in particular calling out the work of Fukuyama Toshio, published in 1934.  Up to that point, it was mostly looking at the histories—both the Nihon Shoki and also works like the Gangouji Engi, the record of Gangouji, the later name for Asukadera.  He determined that much of the record, though it claimed to have been written by Shotoku Taishi himself, was actually written later than the Nihon Shoki, based on linguistic analysis.  However, there were some sections that appear to be earlier or contemporaneous with the Nihon Shoki, likely pulled from other works, which the Nihon Shoki may have been pulling from as well, including inscriptions on the extant temple buildings at the time.  This was determined by things like the grammar and Sinitic characters used, as well as the lack of terms like “Tennou”, which still were not in use until later periods.  It is also interesting to note that Shotoku Taishi is referred to in the document by the name “Prince Umayado no Toyotomimi” Based on that analysis, it seems fairly certain that Soga no Umako was, indeed, largely responsible for donations to build Asukadera, although the Nihon Shoki gives credit to Kashikiya Hime as well.  That and certain other features of the Nihon Shoki account were probably added later, possibly at the urging of the Gangouji priests themselves, to stress a stronger connection with the Yamato royal family rather than just Soga no Umako. The text gives a brief history of Buddhism, which is where we see Buddhism being introduced as early as 538, though it seems to suggest this was still in the reign of Amekunioshi, aka Kinmei Tennou, rather than his predecessors.  Soga no Iname is still given much of the credit, though there is a note about Kashikiya Hime also installing a Buddhist icon in her own quarters at one point—something not mentioned in the Nihon Shoki.  It does mention the various pro- and anti-Buddhist arguments and steps that the various sides took, including Umako having three nuns ordained and them being eventually defrocked—though without mention of them being whipped, which may have been too much or could be sensationalist additions to the Nihon Shoki text. One thing that is notably missing in the Gangouji Engi, at least as McCallum summarizes it, is mention of the Mononobe and Soga conflict, and so there is no mention of any special vow that was made to build Asukadera if they were victorious—let alone anything about the vow to build Shitennouji.  Instead, it is instigated by the three nuns, who request both a nunnery and a monastery, each with at least 10 ordained nuns or priests, as that was the number required for many of the rites and to ensure proper ordination could take place in the future, thus allowing them to grow the religion.  These two temples would need to be close enough so that they could each hear the bells from the other. Although priests were requested from Baekje, too few came over in response, which is why the nuns themselves were sent over to get a proper ordination.  They return in 590 and urge the completion of the two temples—Asukadera and Toyouradera, the latter using the land that was previously Kashikiya Hime's palace prior to her moving to the Oharida palace site, nearby. All of that was based on the extant texts, but there were also archaeological excavations that took place in 1956 to 1957, as well as later investigations in and around Asuka Temple and the general area.  Even today, excavations in the regions are ongoing, and in a recent visit I saw them excavating nearby palace ruins.  Fortunately, the area has not seen the kind of heavy urban development, whether in the modern or pre-modern period, that many other areas have gone through, with much of the land having been returned to farmland, and the importance of the area, today, is well understood. The initial excavations were a bit surprising.  Based on extant temples such as Shitennoji, it was expected that Asukadera would have been planned out in such a way that there was a straight line from the central gate, to the pagoda and the kondou, or golden hall, sometimes called an image hall, with the koudou, or lecture hall, in back.  Often there is some separation of the lecture hall from the other two.  These buildings are both connected and separated by gates, walls, and pathways, including covered cloisters along the wall, which conforms to the pattern of temples on the Korean peninsula as well.  This is very reminiscent of the Baekje layout for temples, and may include other elements such as belfries or similar. The three main buildings each serve a purpose.  As we noted back in Episode 84, the Pagoda had replaced the Stupa, and was often a reliquary, holding relics of some kind.  Then there is the Kondou—literally golden halls, as many of the statues and other artwork would be gilded and designed to reflect light, often shining out from the darkness with the goal of leading more people to consider enlightenment.  These are the halls where images are placed—hence the other term, “image hall”—whether metal, wood, stone, et cetera. The pagoda and the kondou may be areas of personal worship, with believers coming to visit them, perhaps to venerate a particular aspect of the Buddha or contemplate something, and images or particular relics are often ascribed particular spiritual power.  Often these are included together or near one another. On the other hand the koudou, or Lecture Hall, also known as the Ordination Hall, would be the place for sermons and various ceremonies.  In many ways these are the “working” areas of a temple, and while they often have images and are ornately adorned, they have, in some ways, a more utilitarian function, and in many early temple layouts they are often held apart from the pagoda and kondou in some way. At Asukadera, the excavations revealed that it was not planned out in the standard three building model, all lined up, as had been expected.  Instead, there was a walled courtyard, with cloisters around the sides and a central gate that led to a pagoda in the middle of the area.  Then there were three buildings, identified as individual kondou, or image halls, spaced equally to the left, right, and behind the pagoda.  A larger building was then found behind the walled courtyard area, determined to be the temple's lecture hall.  All of this was enclosed in another wall, which seems to have defined the larger area of the temple. This layout is fairly unique.  It doesn't exactly fit anything we've seen in Baekje or Silla temples of the period, and most closely resembles something out of Goguryeo.  It may be worth noting that there are records that claim the King of Goguryeo provided funds to help build temples in Japan, and that some of the monks involved, including the monk Eben, or Hyephyeon, who helped initially ordain the Zenshin and her fellow nuns, was said to be a man from Goguryeo, and so may have had some influence on the design. On the other hand, the rooftiles found at the Asukadera site are very much in the Baekje tradition.  Up to this point, there is no indication that the Japanese were using rooftiles in their construction, and were likely using thatching, much as many Shinto shrines continue to use to this day.  The use of rooftiles is thought to have started with Buddhist temples, and occurred much earlier than their use in other buildings, including palace buildings.  Since rooftiles were ceramic, they required different construction techniques so that the roof could support the weight, which would further explain the need to import craftsmen from the continent to help build these structures. Rooftiles are not necessarily the most exciting thing for people wandering through a museum.  Often one is looking at weapons, jewelry, or haniwa statues, and suddenly you come across a plethora of tiles from different buildings, and it can be easy to just glance past.  Without understanding what you are looking at, the rooftiles often seem the same—or same-ish.  The majority of the tiles are plain, without much distinction.  End tiles—whether round or flat—often have similar decorations, such as lotus flowers, and they are often very similar to one another.  Furthermore, these are rarely refined works of art—tiles were meant to be mass produced and were often created quickly to meet the demands of construction. Despite all of this, I think it is worth recognizing that the rooftiles are often important to helping archaeologists, especially when the rest of the building is no longer extant.  Rooftiles often would fall off and get buried, or even be reused in some way to edge a gutter or something similar.  However, how they are made, the molds that were used, the composition of the clay, etc. can all be analyzed to provide information about the age and size of a structure, helping to know when different buildings may have been built or rebuilt, as well as providing some information on where the materials were coming from.  And for those who want to learn more, you can be sure that every part of a tile has its own specialized name and vocabulary—it is something that you can really delve deep into if that is your thing. The rooftiles at Asukadera are somewhat odd in that they are not as uniform as one might expect, and this may come from the fact that they had imported different tile makers from Baekje, and so each one set up their workshop with slightly different standards.  Later, as Yamato as more temples and other continental style buildings were built, these would become larger, more standardized industries.  Still, that they seem to conform to the general patterns found in Baekje speaks, again, to the location that the craftsmen were likely from, as well as the connections mentioned in the texts. And so we see at least Baekje and possibly Goguryeo influence on the design of this temple. One other thing that has been found is the stone pedestal for an image in the central image hall.  We know that at some point a large image was crafted, and the Asuka Daibutsu, or Giant Buddha Image of Asuka, is still extant, and the stone pedestal was likely where it or a similar image sat at some point.  However, just when this image was created and installed is still unknown—there are references to various images, but nothing that can be directly attributed to the current Asuka Daibutsu, though various scholars have identified it as being consistent with the Asuka style from at least the 7th century. The earliest information talks about the stone Miroku, or Maitreya, image that Kafuka no Omi brought back.  It was probably not that large, and it seems that it was eventually enshrined at Asukadera in some form.  There are mentions of various icons made in the early 7th century as well, which could refer to this.  It is said that it was made in 609 by Kuratsukuri no Tori, though that is not without controversy.  It was damaged in a fire in 1196, which was originally thought to have destroyed everything.  Indeed, an examination of the image has shown that it appears to have been reconstructed, though there is some evidence that the face and right hand are likely original, while the rest of the body was refashioned, probably from the burnt and melted pieces that were damaged in the fire.  It still sits in the Angoin at the modern site of Asukadera, for anyone who wants to come and see it. Taken together, this can give us some idea of what it took to build the temple.  Previous so-called temples appear to be conversions of local buildings, with perhaps some work on building a proper pagoda, but at Asukadera they went full-out to build according to the continental standards.  That said, there has been a significant amount of ink spilled over just how this process went. Based on the Nihon Shoki, it would almost appear that everything arrived, fully formed, at the end of 588.  As I've noted previously, the way that the Nihon Shoki records read it can sometimes be difficult to figure out exactly what happened when, as a single entry will often contain details that must have happened before or after the date of the entry itself, and it isn't entirely clear exactly what happened on the referenced date, in many cases.  Furthermore, since the Chroniclers were pulling from other sources, there is always the possibility that they, themselves, misinterpreted something.  Finally, I would note that their primary goal was to give readers and idea of what happened that conformed with what was known as true and what supported the state institutions.  Would it have mattered to them exactly when Asukadera was built, as long as it was generally right and in the regards to the appropriate sovereign and nobles?  Probably not. It likely would have taken some time to pull everything together.  There would have been planning sessions, and drawings.  They would have to harvest the right kind of wood and shape it based on the designs, and an entire industry of tile-making would have to be set up, likely with local hands learning the process.  Similarly, woodcarvers would have already existed, but they would likely need to learn new techniques to account for the continental design.  And then there were the various rituals that would need to be carried out.  This is all in addition to any stonework, special metalwork, or other such things that had not been previously done in the archipelago.  On top of that, there would have been issues of translation, with immigrant artisans directing their various groups of craftsmen. It is possible that work for planning the temple began as early as 588—which may have just been the request for more craftsmen—and then in 596, when we have textual evidence that some part of the temple was “finished”, that may have been nothing more than the pagoda by that time.   It is then unclear whether the other buildings were finished together or in separate phases—perhaps the central image hall was finished, and then the two on the sides of the pagoda were added at a later date.  Images may have also been shifted around as new images, like the Asuka Daibutsu, were completed.  Many scholars have argued for different interpretations based on their readings of the texts, but none of the evidence is so clear as to be incontrovertible. What is clear is that this was a grand temple, and that would have been equally clear to everyone who viewed it.  Furthermore, this temple was connected directly to Soga no Umako and the Soga family.  Something to consider:  Just as the giant tomb mounds helped demonstrate the power of various clans based on the work and resources that went into them, a temple like Asukadera would have provided similar cache for the Soga family.  This is more than just religious devotion, it was a political statement, made in the heart of the region that Kashikiya Hime was ruling from.  Visitors to her palace—not to mention later palaces in the area—would have hardly been able to miss the pagoda and the tiled rooves, and locals would have likely heard the toll of the bell, assuming that both they and Toyouradera had them as the sources mention. Speaking of Toyouradera, I have less information on that compound, but it seems to have been built sometime later.  Kashikiya Hime moved to the new Woharida palace around 603, which would have freed the Toyoura palace buildings to be used for the nunnery.  While there is evidence of a pagoda being built, I suspect that it originally reused the old palace buildings, repurposing them, and then would have been built out as time allowed.  There is still a temple in Toyoura, and some remains that have been examined, but I am not aware of anything as extensive as the work on Asukadera. In comparison—and perhaps contrast—to Asukadera is the other temple of this episode: Shitennouji, the temple of the Four Heavenly Kings.  Now while many later texts certainly involved both Kashikiya Hime and Prince Umayado in the building of Asukadera, it is clear that Soga no Umako played a leading role—and was probably the primary patron for that temple.  In contrast, Shitennouji is directly associated with none other than Prince Shotoku Taishi.  It claims to have been founded in 593, based on the account of the Nihon Shoki, and it is said to have been commissioned by Crown Prince Shotoku, aka Prince Umayado, in response to the Four Heavenly Kings' intervention in the Soga-Mononobe war. To put some of this in perspective:  Prince Umayado is said to have been born in 574, and he would have been a teenager during the Soga-Mononobe war, and would have been about 20 years old or so in 593.  Granted, this is Shotoku Taishi we are talking about, and all of the history about him claims that he was quite precocious.  It is said that when he was born, his hands were clasped together.  Two years later, he opened his hands and it was revealed that he had been born holding a relic of the Buddha, which was later enshrined at the temple of Houryuji. Speaking of Houryuuji, I'm sure we'll spend more time on it in a future episode, but here's what you probably should know for context.  Houryuuji was built on the site of Prince Umayado's Ikaruga palace, and is also said to have been directly patronized by Umayado, aka Shotoku Taishi.  Furthermore, it has the oldest extant wooden buildings in the world, let alone in Japan.  And yet, the Shitenouji temple appears to get more air time in the Chronicles, which may be a factor of several different things, but primarily indicating that Shitenouji and its patrons were ascendant at court at the time that everything was being written down, whereas it appears that Houryuuji may have been rebuilding after a fire, and therefore was not as prominent as it would later be.  Either way, I encourage people to visit both to get a better idea of this period. There is less textual evidence—or perhaps there has simply been less scrutiny—for the founding of Shitenouji, and its position is hardly central to the Yamato court.  Nonetheless, it is in a place of prominence, as it was near Naniwa, the port to the Seto Inland Sea and beyond.  This was also an area that had a high number of immigrants from the mainland, which I'll be returning to in a bit. As I mentioned earlier in this episode, Shitenouji follows what we might consider a more traditional design.  Entering through the central gate, one comes upon the five storied pagoda, behind which stands the kondou, or image hall.  All of this is surrounded by a cloistered wall, which encircles both until you get to the north end, where the wall terminates at the koudou, or lecture hall.  The buildings are brightly painted and decorated in red, green, and white—colors that would have likely adorned Asukadera's posts as well, and which we see in many later temples and images.  In fact, the image of a Buddhist temple as brown and plain comes later, likely originating with just the ravages of time and the lack of funding to keep up with the paint, which was originally said to help preserve the wood and prevent damage from insects.  Eventually, some sects would come to prefer the more subdued image brought about by natural wood, creating a new aesthetic that continues to be popular.  Today you can find a variety of different temple buildings from different eras, some of which maintain the bright colors that would have likely been part of any early temple. There have been some excavations around Shitenouji, which appear to confirm that the shape has remained roughly the same over the centuries, from what I can tell.  The buildings themselves have been rebuilt over the years, but maintain a certain characteristic that seems appropriate to the early temple period.  This may be due to the fact that the temple has retained the services of a family of temple builders that continue to operate as a business, even today.  Kongou Gumi claims that it was founded in 578, when craftsmen were brought from Baekje to help build temples in Japan, making it the oldest company in the world, though it is now a subsidiary company of the Takamatsu Construction Group.  They continue to specialize in traditional temple, shrine, and castle construction, preserving ancient techniques, but also employing modern materials, such as concrete and rebar, where appropriate. While they were specific to Shitennouji, they were not exclusive, and in the 16th century they helped rebuild Osaka castle.  They have repeatedly rebuilt Shitennouji and maintained it through the years, even after it has, at times, been completely destroyed by fire or even typhoon. The story of Shitennouji's founding we talked about in the episode on the Soga-Mononobe War, but to quickly recount:  The young Shotoku Taishi crafted figures of the four Heavenly kings and prayed for a Soga victory, promising to build a temple if they won.  The Soga did win, and so he followed through by building this temple, using land taken from the Mononobe during the war. So who were the Four Heavenly Kings?  Why didn't he just pray to the Buddha? The Four Heavenly Kings are gods from India that were transmitted along with Buddhism as Buddhist Deities.  They are: Vaisravana, aka Tamonten, in the north Virudhaka, aka Zouchouten, in the south Dhrtarastra, aka Jikokuten, in the east  And Virupaksa, aka Koumokuten, the west. In general, if you are at a Japanese temple, and you see the name end with “Ten” it may be referring to one of the various Heavenly Kings. The four heavenly kings are devas, and included as four of the 20 or 24 devas who manifest to protect the Dharma.  Given their role in protecting the various cardinal directions, they became popular in East Asian Buddhism, and show up in various Mahayana texts, but they also appear in Theravada traditions as well.  It is unclear exactly when and how they became associated with Buddhism, though it wasn't uncommon for Buddhism to co-opt various gods and deities and turn them into aspects of the Buddha, Boddhisatvas, or, as in this case, protectors of Buddhism.  We see similar things happen in the archipelago as various kami are, on occasion, given Buddhist aspects and accepted as defenders of Buddhism. It appears that they have a particular place in the Konkoumyou Sutra, or Sutra of Golden Light, which is where they appear to have entered East Asian Buddhism.  This sutra may have been translated as early as the 5th century, though the Nihon Shoki uses quotes that appear to come from a translation likely made around the 7th or 8th century, which was likely popular at the time that the Nihon Shoki was being compiled.  Not only that, but later in the 8th century, various Kokubunji, or provincial temples, would be set up under state sponsorship, in part to create spiritual protection for the realm, and these were specifically set up as temples of the Four Heavenly Kings.  So we can see that belief in the efficacy of the Four Heavenly Kings was important around the time that the Chronicles were being compiled. In addition, Shitennouji is heavily influenced by what some call the “Cult” of “Shotoku Taishi”.  Again, by the time that the Nihon Shoki was being compiled, Prince Umayado had already been lifted up on a pedestal and turned into something more than just a Prince—however influential he may have been.  He became known as the Father of Buddhism, and the Father of the Nation, having also played a part—we are told—in the creation of the first ever 17 article constitution.  He was a Soga relative but he was not, importantly, a member of the direct Soga line, which would land on hard times just a few generations later and be on the political outs. Michael Como, in his book on Shotoku Taishi, also points out that Shitennouji was associated with the Abe family and with various lineages with ties specifically to Silla, including groups like the Hata—although the layout of the temple still accords with Baekje temple design, as far as I can tell.  Still, by the 8th century in particular, Shitennouji and similar temples claiming sponsorship or connections to Shotoku Taishi appear to have had connections with lineages descending from or with connections to Silla.  Spoiler alert:  Silla would eventually take over the entire Korean Peninsula, and therefore, by the 8th century, there were no new “Baekje” or “Goguryeo” immigrants—anyone coming over was from Silla.  And Michael Como points out that there seems to have been a bit of a political rift and distinction between Silla descended lineage groups and Baekje descended lineage groups.  Asukadera and the Soga family—and even Shotoku Taishi's temple of Houryuuji—appear to have been firmly attached to the Baekje lineages, whom they had sponsored to come over to help them promote Buddhism, but by the 8th century, Silla-backed groups were more dominant.  He points to a “split” in the Shotoku Taishi worship, with the Silla-backed temples dominating the narrative in the 8th century and beyond. This may also play into the story of the founding of Shitennouji, as there is a similar story in the Samguk Yusa, as Como points out.  In it, the King prays to the Heavenly Kings for victory against the Tang, and that same King is said to have built the Sacheonwang Temple in the Silla capital of Gyeongju.  This temple would become a model for later temples in Silla, and introduced a layout with two pagodas, rather than one.  We see this pattern arrive in the archipelago, influencing temples like Yakushiji, in modern Nara. Unfortunately, this all seems to just muddy the waters.  I think we can probably say that the founding of Shitennouji by a young Shotoku Taishi, while possible, seems a bit sus.  Sure, I guess they could have built a temple on the land taken from the Mononobe—it would have been quite the statement given that the Mononobe had been so anti-Buddhism, at least according to the textual records.  But was it originally dedicated to the Four Heavenly Kings?  Or did that part come later, as the texts on the Four Heavenly Kings grew more popular? I suspect that the temple, which seems laid out in the standard Baekje style, was no doubt one of the early temples, and it may even have been built on Mononobe property.  But the association with Shitennouji—and the legend of Shotoku Taishi—probably came later.  It was in a great position, however, to gain patronage from newly arrived immigrants, as the port of Naniwa would have been one of the more cosmopolitan locations, and after the downfall of Baekje and Goguryeo, most of those people crossing the sea would have identified with Silla. Regardless of the legends behind it, Shitennouji does appear to have a claim to be one of the oldest temples in Japan, and shortly after it was built—or at least they started work on the temple—we are told that Kashikiya Hime told Shotoku Taishi to aggressively promote Buddhism, which seems to have kicked off a temple-building fad.  No doubt the prestige that came from being connected with a temple like Asukadera or Shitennouji had some small part to play in that. Temples would become another source of spiritual, and thus political, power, for various kinship groups, much as shrines and kofun were as well.  In fact, the temple building craze is often seen as the beginning of the end of the Kofun period.  All of the money and resources that were poured into temple building—whether as private projects or as state sponsored projects—would put a huge drain on the labor pool for things like monumental tombs.  In addition, as Buddhist theology took hold, a dedicatory temple was, in many ways, more useful, as it could be a way of building merit for the dead, as opposed to simply building giant tomb mounds.  That doesn't mean it ended immediately, but as I've mentioned before we start to see the tomb sizes shrink.  Nothing would rival the middle kofun era building projects, and there would be a greater focus on building things like temples. I also suspect that this new style of construction may have had other knock on effects as well.  Grand buildings such as those built for temples, and later palaces, were not quite so easy to dismantle and reassemble elsewhere.  These were major construction projects and the materials were now heavier, especially those tiled roofs.  Not that it was “easy” to just build a palace in the older style, but it was clearly something that could be done quickly if necessary, as shown with the construction of various temporary buildings for envoys and the like—or even the decision to move to a new palace part way through a reign.  These new buildings weren't the same, and we can see how, when Asukadera was moved up to Nara—where it is known as Gankouji—they clearly left many of the buildings and materials behind and likely built new buildings in the new capital.  Giant images would also have been difficult to transport, and probably easier to just commission a new one.  Had Asukadera, aka Houkouji, not burned down and been generally neglected by the court, which by then had moved on to Heian-kyo, then perhaps it would have retained some of the buildings, as Houryuuji, did.  Unfortunately, it did burn down, and so today is only a shadow of what it once was—though still worth a visit, in my opinion. And that's where we'll wrap things up for now.  Until next time, then, thank you for listening and for all of your support.  If you like what we are doing, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.   

Hour 2 - College basketball getting underway, and the Wildcats have an exhibition matchup tonight vs Emporia State.

We are rounding out EB Awareness Week with this Monday's Podcast Rerelease. Originally airing in April of 2021, this Abeona Sponsored Webinar, Gene Therapy for Large Chronic Wounds in Recessive Dystrophic Epidermolysis Bullosa, was presented by Jean Tang, MD, PhD. Dr. Tang provided an update on the EB-101 pivotal Phase 3 VIITAL study and answered questions from the audience.To view the original webinar, please click here.

This week Rob pits Chris and John against each other with Ultimate Halloween Trivia.  But first, they give a reacap of their recent streaming event, now known as, "L.O.T.D.T.C.P.R.L.B." (available on our YouTube channel), find out that Backyard Curling is a thing and that it's super fun and dabble into the world of Raspberry Pi.   Enjoy!!

Mazu Daoyi (709–88) is one of the most eminent of the ancient Chinese Zen masters. Two of the traditionally acknowledged major schools of Zen trace their lineage through this renowned Zen ancient. He was an influential abbot of Chan Buddhism during the Tang dynasty. The earliest recorded use of the term "Chan school" is from his Extensive Records. Master Ma's teaching style of "strange words and extraordinary actions" became paradigmatic Zen lore. In the Transmission of the Lamp, compiled in 1004, Mazu is described as follows: "His appearance was remarkable. He strode along like a bull and glared about him like a tiger. If he stretched out his tongue, it reached up over his nose; on the soles of his feet were imprinted two circular marks."

Today's guest, Juliet Tang, is a somatic business and polarity mentor. She supports women coaches and practitioners grow and scale their online businesses and income from a body and polarity led space, and expand into their next-level receiving from their body's ease, spaciousness, and resourcefulness. Social media links:https://www.instagram.com/juliet__tang/https://www.facebook.com/juliettangzFacebook Group: https://www.facebook.com/loveaffairwiththeking ---

Data in Biotech is a fortnightly podcast exploring how companies leverage data to drive innovation in life sciences.  This week, we're delighted to be joined by Tommy Tang, Director of Computational Biology at Immunitas Therapeutics - an immuno-oncology therapeutics company advancing multiple programs to the clinic. Host Ross Katz speaks with Ming “Tommy” Tang about the scalability of the cloud and its impact on improving biotech data, Keeping data in-house vs. big data warehouses (and the messiness of public data), where ML should best play in computational biology and so much more.  --- If you're a biotech company struggling to unlock a data challenge, CorrDyn can help. Whether you need to supplement existing technology teams with specialist expertise or launch a data program that lays the groundwork for future internal hires, you can partner with Corrdyn to unlock the potential of your business data - today.  Visit connect.corrdyn.com/biotech to learn more.

The American public's confidence in the United States Supreme Court is a historic low – in part based on a belief that the Supreme Court is increasingly behaving as a partisan, political body.  In Supreme Hubris: How Overconfidence Is Destroying the Court--And How We Can Fix It (Yale UP, 2023), legal scholar Aaron Tang argues that partisanship is not the best lens for understanding the Supreme Court. He focuses on overconfidence. According to Professor Tang, the legal arguments of both conservative and liberal justices have a tone of uncompromising certainty. As the Court “lurches stridently from one case to the next,” it delegitimizes opposing views and undermines public confidence in the Court itself. Restoring the Court's public legitimacy requires the justices to adopt what Professor Tang calls a “least harm rule.” Examining a range of cases – from LGBTQ rights to immigration to juvenile justice – Tang demonstrates how the least harm principle can provide a promising and legally grounded framework for the difficult cases that divide the US. But this is not work exclusively for the justices. Reform depends on the voters. They must elect representatives who pass legislation that clarifies the public will for the Supreme Court – and consider ways that they can use “private ordering” to assert their rights without the Court. Professor Aaron Tang (he/him) is a law professor at the University of California, Davis, and a former law clerk to Supreme Court Justice Sonia Sotomayor. He is a frequent commentator about the Supreme Court whose op-eds appear in the New York Times, Los Angeles Times, Washington Post, Slate, The Atlantic, and elsewhere. Susan Liebell is a Professor of Political Science at Saint Joseph's University in Philadelphia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

The American public's confidence in the United States Supreme Court is a historic low – in part based on a belief that the Supreme Court is increasingly behaving as a partisan, political body.  In Supreme Hubris: How Overconfidence Is Destroying the Court--And How We Can Fix It (Yale UP, 2023), legal scholar Aaron Tang argues that partisanship is not the best lens for understanding the Supreme Court. He focuses on overconfidence. According to Professor Tang, the legal arguments of both conservative and liberal justices have a tone of uncompromising certainty. As the Court “lurches stridently from one case to the next,” it delegitimizes opposing views and undermines public confidence in the Court itself. Restoring the Court's public legitimacy requires the justices to adopt what Professor Tang calls a “least harm rule.” Examining a range of cases – from LGBTQ rights to immigration to juvenile justice – Tang demonstrates how the least harm principle can provide a promising and legally grounded framework for the difficult cases that divide the US. But this is not work exclusively for the justices. Reform depends on the voters. They must elect representatives who pass legislation that clarifies the public will for the Supreme Court – and consider ways that they can use “private ordering” to assert their rights without the Court. Professor Aaron Tang (he/him) is a law professor at the University of California, Davis, and a former law clerk to Supreme Court Justice Sonia Sotomayor. He is a frequent commentator about the Supreme Court whose op-eds appear in the New York Times, Los Angeles Times, Washington Post, Slate, The Atlantic, and elsewhere. Susan Liebell is a Professor of Political Science at Saint Joseph's University in Philadelphia. 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

In this episode, Jason gives a dramatic reading of the Diamond Sutra. The Diamond Sutra, a Mahāyāna Buddhist text, is notable for its influence on East Asian Buddhism, especially within the Chan or Zen tradition. Translated across a wide geographic range, it's revered for its teachings on "perfection of wisdom." Historically significant, it's recognized as one of the earliest dated printed books, with its discovery tracing back to 868 AD; it was also the first book ever released with complete open rights, allowing it to be shared, distributed or copied by anyone. The text's cultural impact is mirrored in a rich tradition of commentary and veneration within East Asian Buddhist cultures, embodying a legacy of religious thought and practice that continues to resonate across the globe​. The sutra's title metaphorically relates to the Vajra, a powerful weapon, symbolizing wisdom that cuts through illusions to attain ultimate reality. The text's essence, promoting a deeper understanding of reality through wisdom, along with its historical value as an early example of printed literature, highlights its enduring relevance and esteemed position within the Buddhist tradition and world religion​. The Diamond Sutra had fostered a rich cultural milieu of artwork, veneration, and over 80 commentaries by the end of China's Tang dynasty, indicating a vibrant intellectual engagement with the text. Its teachings continue to inspire Buddhist practitioners and scholars, affirming its timeless value in exploring profound religious and philosophical themes.  The recording at the opening of the show is of monks chanting at the Buddhist stupa Swayambhunath in Kathmandu, Nepal. Show Notes Diamond Sutra (full text free online) Magick.Me

I'm excited to share the latest episode of Deep Into Sleep Podcast with you. In this thought-provoking and empowering episode, Yishan and Kim Tang dive deep into the fascinating world of thoughts, beliefs, choices, and self-transformation.This episode explores the idea that everything we see externally is a reflection of our thoughts and beliefs. Yishan and Kim guide us through various layers of our being, from the density of thoughts and beliefs to the realm of feelings and emotions in the astral plane. They emphasize that our feelings and emotions are always a response to our thoughts and beliefs. But fear not, they also provide invaluable tools and practices to help navigate through these patterns and find relief.If you're interested in learning more about psychological testing and the services offered at the MindBodyGarden make sure to visit their website at mindbodygarden.com/AssessmentClinic.Shownotes: deepintosleep.co/episode/yoga-sleepRESOURCESAre you so sleepy that you cannot focus? Are you tired of getting through the day drinking coffee? Are you worried how your poor sleep may impact your health? Checkout Dr. Yishan Xu's Insomnia Treatment Course! Connect with Dr. YishanInstagram: @mind_body_gardenTwitter: @dryishanFacebook: @mindbodygardenConnect with Kim Tanghttps://kimtangyoga.com/Newsletter and Download Free Sleep Guidence E-Book:https://www.mindbodygarden.com/sleepCBT-I Courses:English: https://www.deepintosleep.co/insomniaChinese: https://www.mindbodygarden.com/shimianPodcast Links:Apple Podcast: https://podcasts.apple.com/us/podcast/deep-into-sleep/id1475295840Google Podcast: https://podcasts.google.com/search/deepintosleepStitcher: https://www.stitcher.com/show/deep-into-sleepSpotify: https://open.spotify.com/show/2Vxyyj9Cswuk91OYztzcMSiHeartRadio: https://www.iheart.com/podcast/269-deep-into-sleep-47827108/Support our Podcast: https://www.buymeacoffee.com/dryishanLeave us a Rating:...

We hope you're hungry! It's time to talk GenX's favorite snacks & drinks. What we loved as kids, what kept us going as young adults (at least when we moved away from our parents!) and even what we're feeding GenZ these days. So spread some florescent Cheeze on a cracker, dig out that 40 year old Twinkie to nibble on and wash it all down with some Tang while you listen to  this tasty walk down memory lane.Past food episodesSeason 2:  Food Fight!Season 3: What's Cookin; Good Lookin'Episode linksThe Existential Necessity of Midlife ChangePick Your Favorite Childhood Foods and We'll Guess If You're Gen X, Millennial or Baby Boomer27 Iconic Snacks Only Gen Xers RememberTop Ten Uniquely '80s Foods33 Foods That '80s Kids Will RecognizeMaurice Lenell  cookieAfter 98 Years, Twinkies-Maker Hostess Just Made a Bittersweet Announcement About Its FutureGet some Handi-SnacksThe California Raisins: How A Bunch of Dried Grapes Became A Hit BandCharcuterie Boards Are Adult LunchablesRemember these retro air-pop popcorn makers?24 Specialty Oreo FlavorsAll the Takis Flavors, RankedGen X Food PreferencesGen Z's Favorite Snack Is Not What You'd ExpectChill, ‘Girl Dinner' Is Literally Just a Snack PlateConnect with usSubscribe to GenX Stories in your favorite podcast appBuy some kickass merchWrite us a reviewVisit our siteJoin our Facebook GroupFollow our 80's inspired InstagramSend us an email

This episode, we look at the rise of the Sui Dynasty and the famous interactions between Yamato and the Sui Dynasty, recorded in the histories of each state. For more, check out the podcast webpage:  https://sengokudaimyo.com/podcast/episode-96 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 96: From the Land Where the Sun Rises. Once again, we are still talking about the reign of Kashikiya Hime,   from the late 6th to early 7th century.  This time, though, we are going to take a quick diversion from Yamato and first look at what was going on over on the continent, in the  area of the Yellow and Yangzi River Basins—the area of the so-called “middle country”.  This is, after all, where a lot of the philosophy and other things that the archipelago was importing came from, so what was going on over there? Back in Episode 73, ee talked about the various northern and southern dynasties in the Yellow and Yangzi River Basins.  To sum up, during that period, the eastern area of modern China was split between a variety of dynasties, many of them short-lived, and many of them—especially in the north—were dynasties from outside of the main Han ethnic group. Up through the early 580's, the dynasty in charge of the Yellow River region was the Northern Zhou, one of the many dynasties in the north descended from the nomadic Xianbei ethnic groups.  Though their aristocracy was a mix of multiple ethnicities that had intermarried over the years, the Northern Zhou celebrated their Xianbei roots, often to the detriment of ethnic Han groups.  They had inherited the territory of the Western Wei, including much of the central Yangzi region down to Sichuan.  They then defeated the Northern Qi in 577 and claimed dominion over all of the Yellow River region in the north of modern China.  Their only rival was the Chen dynasty, along the eastern reaches of the Yangzi river, but the Chen themselves were relatively weak, and it was only the power struggles within the Northern Zhou court that kept them from wiping out the Chen completely. In 581, the Northern Zhou suffered a coup d'etat. Yang Jian was a Northern Zhou general, and his family, the Yang clan, had Han origins but had intermarried with the Xianbei as well, creating a truly mixed lineage. Jian also held some sway at court, and was known as the Duke of Sui—his daughter was the Empress Dowager, and her stepson was the young Emperor Jing.  In 581 Yang Jian usurped power from his step-grandson, the child emperor Jing, and placed himself on the throne, taking the name Emperor Wen of Sui, using his previous title as the name of the new dynasty. He killed off fifty-nine princes of the previous Northern Zhou, and began to consolidate his power.  By 587, he had strengthened his position, and by 588 invasion of the Chen territories began under Prince Yang Guang.  By 589, the Chen were defeated and any attempts at rebellion were put down, giving the Sui dynasty full control of northern and southern regions—from the Yellow and Yangzi Rivers down to the Sichuan basin.  Although, as I noted, the Yang family had intermarried with the Xianbei families of the Northern Zhou, they still retained some connection with their Han roots, and Emperor Wen won over the Han Confucian scholars with reforms to the rank system and at least a nod towards getting rid of nepotism and corruption that had taken hold in the Northern Zhou and previous dynasties.  He reinstituted Han dynasty titles and restored the nine rank system.  He also reinstituted a system of impartial judges to seek out talent and moved towards the idea of an examination system—something that would really take hold in later centuries. Furthermore, while he set himself up in the northern capital of Daxingcheng, aka Chang'an, he helped rebuild the southern capital, naming it Dayang.  He also supported Buddhism and Daoism.  He became a patron of southern Buddhist monasteries, and recognized major temples as state-sponsored institutions—a far cry from the suppression attempts in the north in 574 and 578. Emperor Wen also worked on repairing canals along the Yellow River.  These canals, which allowed easy transport of goods, regularly silted up without maintenance, and the dikes on either side could break, flooding the land on either side. They had been neglected during many of the short-lived reigns up to this point, with perhaps a few exceptions when things got really bad.  However, Emperor Wen began work to fix these old canals and thus improve the flow of goods and services. Given all of this - his patronage of Buddhism and Daoism, as well as his attempt to resurrect the Han dynasty and the Confucian principles that underlay its government, as well as the public works that he instituted, Yang Jian, aka Emperor Wen of Sui, is remembered as the Cultured Emperor—despite that fact the had started out as a blood-soaked general who had secured his usurpation with a not inconsiderable amount of murder.  Sima Guang, writing from the Song dynasty, centuries later, praised Emperor Wen for all he did to grow the Sui, uniting north and south, supporting the people, and helping the country to prosper as it rarely has before.  And yet, Sima Guang also says that in his personal life he was mean and stingy and paranoid—afraid that everyone was out to get him.  Given the life he'd lived, that would make some sense.  Still, he seems to have been good for his people, in the long run. But this wasn't to last.  In 604, Emperor Wen fell ill and died.  Or at least that is the official story.  Another says that he had grown angry over some event and was about to disinherit the crown prince, Yang Guang, who sent someone to kill his father.  That is a very abbreviated version of the story, and, as I said, it is not without controversy. However he died, his son, Yang Guang, succeeded him to the throne and became known as Emperor Yang.  Emperor Yang continued to expand the empire, and under his dynasty the Sui would attain their greatest extent yet.  He rebuilt parts of the Great Wall, and expanded the borders south, into modern Vietnam, as well as up to the borders with Goguryeo.  He also continued the work his father had begun on canals, eventually undertaking the creation of the Grand Canal, which would connect the Yellow and Yangzi Rivers.  No longer would the two be separate, forced to send goods out to sea or over treacherous land routes to get from one river basin to another.  Now they could sail ships straight from one river to the other—an impressive feat that you can still see today in parts of modern China.  The project would forever change the landscape of China, both literally and figuratively.  It connected the north and south, leading to greater political, economic, and cultural unity between the two regions.  It would connect the culture and economic resources of the south with the military institutions of the north.   Unfortunately, for all that this expansion may have been good for commerce, it came at a price.  The wars in Champa, in Southern Vietnam, saw thousands of Sui soldiers die from malaria.  And then, in the north, though they continuously pushed against Goguryeo, they were never quite able to overthrow them.  Finally, there was the Grand Canal.  Although it would truly be a wonder of the world, and become a part of the lifeblood of dynasties for centuries to come, it was built at a huge price both monetarily and in human lives.  We can assume a large number of people died as conscript labor working on the canals or on refurbishing the Great Wall, but also we are told that the monetary price largely bankrupted the empire, and for which later historians castigated the Sui dynasty But that was still to happen.  For our purposes, we should rewind a bit, to the very beginning of the 7th century.  As we touched on last episode, Yamato was just adopting their own twelve rank system and a seventeen article constitution shortly after Emperor Wen passed away and Yang Guang took the throne.  Now these 17 articles were almost all based on Confucian or Buddhist philosophy; clearly the Court was looking to the continent more and more for inspiration on how to govern, especially as it further expanded and solidified its grasp across the archipelago.  Up to this point, much of that innovation had come through the Korean peninsula, by way of Silla, Goguryeo, and, most prominently, their ally Baekje.  But no doubt they knew that much of what was influencing those kingdoms had, itself, come from even farther away.  And so, this reign, the Chronicles record that Yamato once again sent envoys beyond their peninsular neighbors all the way to the Middle Country itself.  This is significant as they were making direct contact with the mighty empire, the source of so many of the philosophical and scientific innovations that Yamato was trying to adopt.  This wasn't the first time this had happened, of course—we know of the cases of state of Na contacting the Han court, and then Himiko of the Wa during the Wei period, as well as several missions immediately after Himiko's death.  We also know of the five kings of Wa who reached out to the Liu Song court, though the Chronicles themselves are often silent on actual embassies, making it hard to tell exactly which reigns that occurred in, though it is generally agreed that one of those “Five Kings” was none other than Wakatakiru himself, Yuuryaku Tennou. There may have been other missions.  There seems to be some discussion amongst the Liang dynasty records that may indicate greater contact with Japan, but again, we don't necessarily see that in the records themselves.  Furthermore, with the fractured nature of the various dynasties since the Han period, and the various conflicts on the peninsula and in the archipelago, it would be understandable if there hadn't been much direct diplomatic contact since about the time of Wakatakiru. And so it is a pretty big thing that we not only have an envoy around the year 608, but that there appears to be agreement for it in the Sui history—though there is one glaring mistake: in the Nihon Shoki they clearly say that they sent envoys to the “Great Tang”, and not the Sui.  However, this is fairly easily explained.  By the 8th century, as the records were being compiled, the Tang dynasty was, indeed, in control of the Chinese court.  In fact, the Tang dynasty was so admired by the Japanese of the day that even now the term “Karafu”, or “Chinese style”, uses the character for the Tang dynasty, rather than the Han.  On the one hand it seems as though the scholars of the 8th century would surely have known of the Sui dynasty coming before the Tang, but it is also understandable that anyone would have just thought of the successive courts as a single continuity.  Either way, I'll talk about the Sui dynasty, and it is in the Sui dynasty records that we find the corresponding description of this embassy. It starts on the 3rd day of the 7th month of 607.  The Chronicles tell us that Wono no Omi no Imoko was sent to the Sui court, taking along Kuratsukuri no Fukuri as an interpreter.  You may recall that the Kuratsukuri, or saddle-makers, claimed a descent from Shiba Tattou, himself from the continent.  It would make sense to take someone on this diplomatic exhibition who could actually speak the language or, failing that, read and write it - a peculiar function of the Chinese language, since the various dialects, though often mutually unintelligible, still use the same characters. Imoko, by the way, may have also had important connections, but in this case it was to the Soga.  We are told in the Nihon Shoki that Imoko was known in the Sui Court as “So Imko”, and the “So” character is the same as the first character in the name “Soga”.  It is possible that Imoko was, indeed, a Soga family member, and the name Wono no Omi may have come later.   Or it is possible that he was forgotten for some reason. On the Sui side, we are told that in the year 607 there was an envoy sent with tribute from King Tarashihoko, which may have been another name for Kashikiya Hime, or perhaps it was simply an error caused by the problems with attempting to record foreign names in Sinitic characters. The arrival of the embassy must have been something else, especially as they came upon the capital city.  Wen's capital city, that of Daxingcheng, was a new city, built just southeast of the ancient city of Chang'an, which was in a sad state of decay, despite hosting so many rulers over the centuries, including the Northern Zhou themselves.  Wen had laid out a new plan of a permanent, rectangular city, with the royal palace taking up the northern central district.  Buddhist and Daoist temples were scattered throughout the city.  The city itself was five to six miles a side, and so it would take time to truly build it out.  However, first the walls were set up, and then the palace area, so that Wen effectively moved into an empty city when he arrived in 583.  Many people were forcibly resettled, and members of the new royal family were encouraged to set up their own palaces, but it would take time to truly fill up—by the end of the Sui dynasty, and the beginning of the Tang, the city was still being built, and it wouldn't see its ultimate heyday as a vibrant urban capital until the Tang dynasty. And so when the Yamato delegation arrived in 608, they would have seen the impressive walls and the immense palace, but in all likelihood, much of the city was still being built, and there was likely construction on every block.  Nonetheless, the sheer size would have to have made an impression on them—nothing like this existed in the archipelago in the slightest. On the other hand, the Sui had their own curiosities about Yamato.  The history of the Sui, written only twenty to thirty years afterwards, starts out its account with a description of the Land of Wa.  Some of it is taken directly from the Wei histories, recounting what was previously known about these islands across the eastern sea—we talked about that back in episodes 11 to 13.  The Sui history summarizes these previous historical accounts, including mention of envoys that came over during the Qi and Liang dynasties—between 479 and 556—though little more is said. Then the Sui history mentions an envoy that is said to have arrived in the early part of the Sui—the Kaihuang era, between 581-600.  We are told that this was for a “King” whose family name was Ame and his personal name was Tarashihiko, with the title of Ohokimi—at least, assuming we are transliterating correctly, as the characters used have slightly different pronunciations.  That could easily be attributed to just mistranslations.  Even the family and personal name are familiar, but not exactly attributed in the Chronicles—though we have seen the elements elsewhere in the royal family, and it may be that they were also titles, of a sort.  Also, they mention a King, but that could also just be due to the fact that the Ohokimi was not a gendered title, and as such the Sui simply assumed a male ruler.  There is no evidence of this in the Chronicles for this, however it is said that at that time they looked into the ways of the Wa and they were told that “The King of Wa deems heaven to be his elder brother and the sun, his younger.  Before break of dawn he attends the Court, and, sitting cross-legged, listens to appeals.  Just as soon as the sun rises, he ceases these duties, saying that he hands them over to his brother.” This is likely a misunderstanding, once again, but it rings with some truth.  Even if we discard some of the legends about Amaterasu as later additions, there is plenty of linguistic and cultural evidence that the sun held a special place in Wa culture.  There is also the article in the new constitution about starting early to work that might just be referenced here. We aren't sure when, exactly, the Sui collected this information—though given that it was written within living memory of many of the events, a lot of the information is considered to at least be plausible, if perhaps a bit misunderstood at times. The Sui history specifically mentions the twelve court ranks—in fact, it is possible that the Chronicles, compiled in the 8th century, were actually referencingthis earlier history about the ranks, though we know that ranks continued in one way or another.  It also makes the comment that there were no regulated number of officials in each rank—that would certainly be the case later, and makes sense when the ranks also dictated how much of a salary that one could expect from the court.  Then, outside of the court they mention the “kuni”—the kuni no miyatsuko—and then claimed that each kuni no miyatsuko oversaw about 10 inaki, officials in charge of the royal granaries, who each oversaw 80 families.  It is doubtful that these numbers were that precise, but it gives an interesting concept of scale. The Sui history also tells us about other things that the Chronicles tend to leave out.  We are told that the men wore both outer and inner garments, with small (likely meaning narrow) sleeves.  Their footgear was like sandals, painted with lacquer, which sounds not unlike geta, which we do have evidence for going back into the Yayoi, at least, though this was only for the upper crust—most people just went barefoot, wearing a wide piece of cloth tied on without sewing. We do get a hint at the headgear that was instituted along with the court rank system, by the way, but only a glimpse.  We are told that it was made of brocade and colored silk and decorated with gold and silver inlaid flowers, which does correspond to some of what we know from the Chronicles. As for the women of Yamato, we are told that they arrange their hair on the back of the head, and they wear outer garments and scarves with patterns.  They have decorative combs of bamboo as well.  They also wore tattoos, as did the men.  Much of this, including the tattoos, accords with what we have evidence of in the Haniwa from the 6th century and later. For sleeping arrangements we are told that they weave grass into mattresses—possibly the origin of the later tatami that would originally just be woven mats but eventually turned into a type of permanent flooring.  For covers we are told they used skins lined with colored leather—a curious blanket, and one wonders if this was for everyone or just the upper crust. We are given some discussion of their weapons and armor, including their use of lacquered leather and the fact that they made arrowheads out of bone.  We also know they used metal, but bone was likely the more prevalent material, as losing a metal arrowhead was much more costly than losing a bone one. Interestingly we are told that, though there is a standing army, wars are infrequent—which may have been accurate in relation to what the Sui themselves had gone through and seen, since it seems like they were almost constantly fighting somewhere along their borders.  But Yamato was far from peaceful, and it is telling that the court was accompanied by music and displays of military might. As for the justice system, we talked about this a little bit in previous episodes, based on various punishments we've seen in the archipelago, though the Sui history gives us a slightly more direct description.  It claims that there were some high crimes punished by death.  Others were punished with fines, often meant to make restitution to the aggrieved.  If you couldn't pay you would be enslaved to pay for it instead.  They also mention banishment and flogging.  All of this is in line with some of what we've seen in the Chronicles, though it also seems like some of this may have also depended on other factors, including the accused's social status.  After all, not everyone had rice land that they could just turn over to wipe out their misdeeds. Then there were the various judicial ordeals.  We've mentioned this idea , with the idea that somehow the righteous would be protected from injury.  These included things like pulling pebbles out of boiling water, or reaching into a pot to grab a snake and hoping he doesn't bite you.  There are also various tortures designed to get one to confess. In discussing literacy, the Sui histories mention that the Wa have no written characters—and at this point, the writing would have been some form of Sinic characters, assuming one could read and write at all.  Instead, the Sui anthropologists said that the Wa used notched sticks and knotted ropes as a means of conveying messages.  How exactly that work, I'm not sure, but there are certainly cultures that we know used things like knotted rope for various math and conveying numbers, etc. In regards to religion, the Sui noticed that Buddhism had taken hold, but it had not gotten rid of other practices.  Thus we know they practiced forms of divination and had faith in both male and female shamans. In their free time, people would enjoy themselves.  On New Year's day, they would have archery tournaments, play games, and drink—the Sui said that it was very much like how they themselves celebrated. Coromorant fishing and abalone diving—well, diving for fish—are both noted already.  Again, these are activities that continue into the modern day. At dinner we are told that the people do not eat off of dishes or plates, but instead use oak leaves.  We've seen mention of this kind of practice, and that may have just been a particular ritual or ceremony that made its way back. Finally, there are the rituals for the dead.  We are told people wear white—white is often considered the color of death in Japan, even today.  They would have singing and dancing near the corpse, and a nobleman might lay in state—in a mogari shelter or temporary interment—for three years.  Certainly, we've sometimes seen it take a while, especially if the kofun isn't ready to receive the body, yet.  Commoners apparently would place the body in a boat which was pulled along from the shore or placed in a small palanquin—though what happens after that is somewhat of a mystery. The Sui envoys writing about this also apparently experienced an active period of Mt. Aso—or another mountain so-named—as they said it was belching forth fire from the rocks.  As we've mentioned, the archipelago is particularly active, volcanically speaking, so I'm not surprised that an envoy might have had a chance to get to know a little more about that first hand. Having described the country thus, the Sui Chronicles go on to describe the embassy that came over in the year 607.  According to the history as translated by Tsunoda Ryusaku and L. Carrington Goodrich, the envoy from Yamato explained the situation as such: “The King has heard that to the west of the ocean a Boddhisattva of the Sovereign reveres and promotes Buddhism.  Accompanying the embassy are several tens of monks who have come to study Buddhism.” This is great as we see some of the things that the Japanese scholars left out—that there were Buddhists on this mission.  For many, getting to the monasteries and temples of the Middle Kingdom was almost as good as making the trip all the way to India. Over all, the embassy appears to have been largely successful in their mission.  The ambassador, Imoko, came back with an envoy from the Sui, Pei Shiqing, along with twelve other individuals.  It is thought that this may have been the same embassy that then reported back to the court all of the various details that the later Sui history  captured. According to the Sui dynasty history, the embassy first headed to Baekje, reaching the island of Chiku, and then, after seeing Tara in the south, they passed Tsushima and sailed out in to the deep ocean, eventually landing on the island of Iki.  From there they made it to Tsukushi, and on to Suwo.  They then passed through some ten countries until they came to the shore.  Now, Naniwa no Kishi no Wonari had been sent to bring them to court and they had a new official residence erected for them in Naniwa—modern Ohosaka.  When they arrived, on the 15th day of the 6th month of the year 608, Yamato sent out thirty heavily decorated boats to meet them—and no doubt to make an impression as well.  They met them at Yeguchi, the mouth of the river and they were ensconced in the newly built official residence. Official entertainers were appointed for the ambassadors—Nakatomi no Miyatoko no Muraji no Torimaro, Ohohoshi no Kawachi no Atahe no Nukade, and Fume no Fumibito no Oohei.  Meanwhile, Imoko continued on to the court proper to report on his mission. Unfortunately, for all of the goodness that came from the whole thing, the trip had not been completely flawless.  The Sui court had entrusted Imoko with a letter to pass on to the Yamato court, but the return trip through Baekje proved… problematic, to say the least.  We are told that men of Baekje stopped the party, searched them, and confiscated the letter.  It is unclear whether these were Baekje officials or just some bandits, but the important thing was that Imoko had lost the message, which was a grave offense.  The ministers suggested that, despite all of his success, Imoko should be banished for losing the letter.  After all, it was the duty of an envoy to protect the messages between the courts at all costs. In the end, it was agreed that, yes, Imoko should be punished, but that it would be a bad look in front of their guests.  After all, he had just represented them to the Sui Court, and so Kashikiya Hime pardoned Imoko of any wrongdoing. A couple months later, on the 3rd day of the 8th month, the preparations had been made and  the envoys formally approached the palace.  There were met on the Tsubaki no Ichi road by 75 well-dressed horses—the Sui history says two hundred—and there Nukada no Muraji no Hirafu welcomed them all with a speech. After finally reaching the location of the palace, it was nine more days before the Sui envoys were formally summoned to present themselves and state their reason for coming.  Abe no Tori no Omi and Mononobe no Yosami no no Muraji no Idaku acted as “introducers” for the guests, announcing who they were to the court.  Then Pei Shiqing had the various diplomatic gifts arranged in the courtyard, and then presented his credentials to the court.  Then, bowing twice, he gave his own account of why he had been sent—he announced greetings from the Sui emperor, recognized the work of Imoko, and then provided an excuse that the emperor himself could not make it due to his poor health.  That last bit I suspect was a polite fiction, or perhaps an erroneous addition by the Chroniclers.  After all, it isn't like the Sui emperors were in the habit of just gallivanting off to an unknown foreign land—especially one across the sea. After delivering some polite niceties, Shiqing also provided a detailed list of all of the diplomatic gifts that they had brought. The dance that happened next is telling.  In order to convey Pei Shiqing's letter to the sovereign, it wasn't like they could just hand it.  There were levels of protocol and procedure that had to be observed, and so Abe no Omi took the letter up and handed it to Ohotomo no Kurafu no Muraji, who in turn placed it on a table in front of the Great gate where Kashikiya Hime could then get it.  This setup is similar to the later court, where only certain individuals of rank were actually allowed up into the buildings of the palace, whereas others were restricted to the ground. After that formal introduction, there was a month or more of parties for the envoys, until finally they had to return to the Sui court.  When they departed, they were sent with eight students and Imoko, who was bringing another letter back to the Sui Court.  The students were all scheduled to study various disciplines and bring the knowledge back to the Yamato court. But that wasn't quite so special, or at least we aren't given much more on the specifics of what the students brought back..  What really stands out in the Sui histories is the contents of the formal letter that Imoko was carrying, as it had a phrase that will be familiar to many students of this period of history, and which really connects across the Japanese and Sui histories, despite other inconsistencies.  It read: “The Son of Heaven in the land where the sun rises addresses a letter to the Son of Heaven in the land where the sun sets.  We hope you are in good health.” Or at least, that is how the Sui histories record it.  In the Nihon Shoki they say something similar, “The Emperor of the East respectfully addresses the Emperor of the West.”  Here, rather than using “Child of Heaven”, the author made use of the term “Tennou” when referring to the Yamato sovereign, and then different characters were used for the Sui emperor.  At the same time, that is one of the reasons that I give more credence to the Sui history. Of course, however you slice and dice this thing, there are some major airs being taken by the Yamato sovereign.  Thus it is no wonder that, when the Sui emperor heard this, he was displeased, to say the least, and he told his minister that the letter was discourteous and should never again be brought to his attention.  So that's a whole mood. The reason for this offense may be obvious, as the letter paints the sovereign of Japan as equal to the emperor of the Sui dynasty.  That was indeed a bold claim. As we mentioned towards the top of the episode, the Sui were just about at their zenith.  They had defeated their enemies, taken control of both the northern and southern regions, expanded to their south and north, and they were using their vast reserves on massive public works.  They were a large, established and still growing empire.  Comparatively Yamato had, what, 100,000 households?  No writing system.  They were eating off of oak leaves.  And yet they were taking on airs and claiming that they were equal to the Sui.  That had to garner more than a few eyerolls, and I really wonder at the temerity of the officer who presented it up the chain, especially as they would have seen what the Sui was really like—a reality that most of envoys to the Sui court would have seen firsthand. There is also the fact that they claim to be the land where the sun rises while the Sui are the land where the sun sets, which may have just been referencing east and west in a poetic fashion, but on another level it is almost as if they were talking about the rise of Yamato and the fall, or setting, of the Sui. I would note that we still don't see the term “Land of the Rising Sun”, or “Nihon”, used for the name of the country yet—one of the reasons I continue to refer to Yamato and not just “Japan”.  However, all of this is in keeping with the traditions of the Wa people as we know them—the sun was given a special place in their worldview, as demonstrated linguistically, and not just through the legends curated in the 8th century. By the way, this  exchange is mentioned in both the Sui History and the Nihon Shoki, but they place it in slightly different contexts.  According to the Sui History, this was one of the first things that envoys said, whereas the version in the Nihon Shoki it was actually sent with the second mission.  In either case, however, the content is relatively the same.  Certainly, as Japan continued to take on more and more trappings of the continental courts, they would eventually even take on the term Tennou—also read in Japanese as Sumera no Mikoto—to refer to the sovereign.  This is basically saying that the sovereign is, indeed, a Heavenly Son, and which they would come to translate as “emperor”, in English.  There would be other terminology and trappings that would reinforce this concept, which placed the sovereign of Japan in a position that at least locally seemed to be much more prestigious. Imoko came back from this last diplomatic mission and was well beloved—some later sources even suggest that he may have been promoted for his diplomatic efforts.  Oddly, however, we don't really hear more, if anything, about Imoko, and he fades back into the past. And so that covers much of the story of what Yamato was borrowing from the Sui and others during this period.  Next episode—well, I'm honestly not sure what we'll be covering next, as there is just so much going on during Kashikiya-hime's reign.  But stick around. Until next time, then, thank you for listening and for all of your support.  If you like what we are doing, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.   

What a fun episode this week! We continue our celebration of October with fun facts about the Universal Monster and Horror movie universe. I know I learned a lot, and I hope you learn a few things too. We hear about a delightful couple from right here in Indiana who visited all 640+ locations of Cracker Barrel all over the United States. I LOVE this story. We also take alook at some 60s memories, like the Super Ball, Tang, and more! If you'd like to support the Rick's Rambles Podcast, the simplest thing to do is share it on your social media and let folks know what you are listening to. If you'd like to support financially, I've partnered with MyFahlo, a company that supports wildlife conservation and positive content on the internet. You can purchase your own wildlife tracking bracelet and track your own sea turtle, elephant, shark, or other animal! You can purchase one here. I sincerely appreciate you being here, along on my journey of making the world a bit kinder, more positive place! --- Send in a voice message: https://podcasters.spotify.com/pod/show/ricksrambles/message