Podcasts about Tang

Last time we spoke about the battle of Shanggao. From late March to early April 1940, Japanese forces attacked Shanggao in Jiangxi with a multi‑pronged offensive. Chinese commanders used elastic defense and coordinated counter-moves, trading space for time through layered positions until the Japanese advanced into prepared strongpoints. As the 34th Division moved toward the town, assaults repeatedly hit ridges and bridge lines held by the 74th Corps. Heavy air strikes caused chaos, but timely flank redeployments prevented a decisive breakthrough. During the crisis around March 21–24, Chinese units maneuvered an encirclement and executed a controlled breakout at the critical moment. After intense fighting and bombing, the Japanese were routed and fell back to their original positions. The wider war did not change, yet Shanggao proved that disciplined Chinese planning could reverse Japanese offensives against superior initiative and numbers.   #207 Battle of Zhongtiao Mountain Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. By the spring of 1941, the War of Resistance against Japan had been grinding for nearly four years, and the map of China looked increasingly like a wound. Japan controlled the coastal cities, the major river valleys, and most of the productive lowland plains of the north and east. The Nationalist government had retreated far inland to Chongqing, governing a rump state of mountainous hinterland, foreign sympathies, and diminishing resources. The war had long since ceased to look like a conventional conflict between organized fronts and had settled into something grimmer and more ambiguous — a slow war of attrition fought in the mud and rocks of the Chinese interior, punctuated by Japanese offensives designed not to end the war but to compress it, to squeeze the Nationalists tighter with each season until surrender became a rational calculation rather than a humiliation. Japan had tried other methods first. In the late 1930s, Tokyo made serious overtures to Chiang Kai-shek's government, proposing a negotiated settlement that would see China aligned with Japan and the puppet Wang Jingwei government elevated as the vehicle for that arrangement. Chiang refused. He had gambled, and would continue to gamble, that the war in Europe would eventually draw in the Western powers, that American patience with Japanese aggression would run out, and that time was ultimately on China's side. The strategy required suffering in the present to buy survival in the future. Germany's invasion of Poland in September 1939 and the subsequent expansion of war across Europe only reinforced Japan's desire to accelerate its operations in China before the international situation made them impossible. By 1940, Japan signaled it intended to resolve the "China Incident" — the bureaucratic euphemism it used to avoid officially acknowledging that it was fighting a full-scale war — once and for all. The question was where. The front was hundreds of miles long. The Japanese army in China was stretched thin despite its nominal strength. Spectacular victories in the lowlands had failed to produce the political capitulation Tokyo expected. And in the mountains of Shanxi Province, a particular irritant had been festering for three years — one that the Japanese could neither ignore nor seem to dislodge. The Zhongtiao Mountains rise along the southern edge of Shanxi Province, running roughly east to west for some two hundred miles, forming a natural wall between the loess plateaus of Shanxi and the plains of northern Henan below. The range is not dramatic by Chinese standards — it is not the soaring, cloud-piercing landscape of Sichuan or Yunnan — but it is rugged, deeply ridged, and extraordinarily difficult to move through quickly. For a defending army with knowledge of the terrain, the Zhongtiao range was close to ideal. For an attacker, especially one dependent on mechanized firepower and coordinated logistics, it was a nightmare. Chinese forces had occupied the Zhongtiao Mountains since 1938, following the fall of Taiyuan and the retreat of Nationalist forces from the broader Shanxi campaign. At a moment when much of northern China was collapsing around them, the garrison there dug in and refused to move. Over the following three years, the Japanese Army mounted thirteen separate offensives against the Zhongtiao position. All thirteen failed. The mountains held. Chinese soldiers would later call it the "Eastern Maginot Line," a nickname that was simultaneously a boast and, in retrospect, a warning — the original Maginot Line, after all, had also been considered impregnable until the enemy simply went around it. But the strategic importance of Zhongtiao went beyond prestige. The mountains commanded the northern approach to the Yellow River crossings — the great geographic boundary that separated Japanese-controlled northern China from the Nationalist-held central and western regions. From their positions in the mountains, Chinese troops could threaten Japanese supply lines, protect their own river logistics, and maintain at least a symbolic presence north of the Yellow River. As long as the Zhongtiao garrison held, Japan could not claim complete control of northern China. It was also a potential launching point for a Chinese counteroffensive, should one ever become possible. The Japanese understood this perfectly. By 1940, eliminating the Zhongtiao position had become not merely desirable but strategically necessary. The First War Zone command responsible for the Zhongtiao garrison was, at least on paper, an imposing force. Between 170,000 and 180,000 men were deployed across the mountain range and its approaches, drawn from multiple armies and organized into several large groupings. The 5th Army Group under Zeng Wanzhong held the central area. The 14th Army Group under Liu Maoen operated in the eastern sector. The 4th Army Group, known as the "Iron Pillar of Zhongtiao" for its tenacious defense of the position over three years, was stationed as the backbone of the force. Individual armies were spread across specific nodes: Pei Changhui's 9th Army at Jiyuan in northern Henan; Zhao Shiling's 43rd Army at Yuanqu at the southernmost tip of Shanxi; Tang Huaiyuan's 3rd Army and Kong Lingxun's 80th Army in the Wenxi and Xiaxian areas; Wu Shimin's 98th Army at Dongfeng Town; Wu Tinglin's 15th Army near Gaoping. The man responsible for holding all of this together was Wei Lihuang, a gifted commander and one of Chiang Kai-shek's most capable generals. Wei had organized the Zhongtiao defense from the beginning, and his strategic instincts were widely respected. He was, by most accounts, the indispensable figure in the garrison's survival. The problem was that Wei had made powerful enemies. His refusal to participate in anti-Communist friction operations — at a time when the Nationalist government was increasingly focused on neutralizing the Communists even at the cost of Japanese resistance — had alienated him from a circle of powerful rivals, including the influential Hu Zongnan. Outmaneuvered at court, Wei was summoned to Chongqing in early 1941 and, under the pretext of strategic consultations, was effectively detained at Mount Emei. He never returned to his command in the Zhongtiao Mountains. The army he had built was left without its architect. The garrison that remained was compromised far beyond its missing commander, however. Three years of static defense had created conditions that corroded military discipline in predictable and insidious ways. Supply lines were unreliable, rations were short, and the soldiers garrisoning remote mountain positions had turned, by necessity and then by habit, to the local economy to sustain themselves. A bustling illicit trade in grain and opium had sprung up across the mountain zone, with Chinese troops selling what they could and buying what they needed from merchants who operated equally comfortably on both sides of the Japanese-Chinese frontier. This was not merely a logistical failure. It meant that Japanese intelligence had abundant commercial cover to infiltrate the garrison area, that security was a fiction, and that the defensive posture of the entire force had quietly shifted from warlike readiness to something closer to bureaucratic occupation. The Japanese had not missed any of this. For months before the offensive, Japanese intelligence agents had worked their way into the garrison's supply networks, trading relationships, and eventually its command structure itself. Japanese special forces had identified key headquarters positions. Informants had mapped the positions of individual units, traced the routes between them, and assessed the readiness of the men holding them. By the spring of 1941, Japanese planners believed, with considerable justification, that they could paralyze the entire Chinese command system within an hour of opening fire. This was not boasting. It was reconnaissance. Back in Chongqing, the intelligence picture was worse than unclear — it was actively distorted. The Nationalist intelligence apparatus issued warnings about Japanese troop movements near the Zhongtiao perimeter in April 1941, but the warnings were partial, their significance disputed, and the political will to act on them absent. A series of conferences were convened at Luoyang, the regional headquarters. Fortification orders were issued. Additional supplies were promised. Almost none of the follow-through actually materialized. The garrison's most powerful formation, the 4th Army Group, had already been transferred away from the area. Its absence left a hole in the defensive line that no amount of paper orders could fill. On the Japanese side, the operation that would eliminate the Zhongtiao garrison was carefully and systematically prepared. It was codenamed the "Central Plains Campaign" — a name that reflected its true ambition, which was not merely to take a mountain range but to reshape the strategic geography of the entire region. The operation was assigned to the North China Area Army under Lieutenant General Tada Shun, an experienced commander who had studied the Zhongtiao problem for years and had a clear understanding of why previous offensives had failed. The core of the attacking force was seven divisions: the 33rd, 35th, 36th, 37th, 41st, and 21st Divisions, along with several independent mixed brigades, puppet Chinese formations, cavalry, and a substantial artillery and air component. The 3rd Air Group, operating from airfields at Yuncheng and Xinxiang, would provide tactical air support throughout the operation. In total, the frontline assault force numbered approximately 100,000 men. This was not a repeat of the previous thirteen offensives, in which the Japanese had probed and pressed at the mountains frontally. This was a comprehensive annihilation plan. Tada's design exploited the geographic shape of the Zhongtiao position itself. The Chinese garrison occupied a roughly crescent-shaped area, with its back to the Yellow River and its front facing north and east into Japanese-held territory. The obvious previous approach — attacking from the north — had failed repeatedly because the terrain favored the defenders. Tada's solution was to attack from three directions simultaneously, with the town of Yuanqu on the Yellow River as the primary objective. Yuanqu was the hinge of the entire Chinese position: it controlled the main river crossings, served as the central supply point for the garrison, and sat at the narrowest point between the mountains and the water. If Yuanqu fell, the Chinese would be cut off from their supply line and divided into two separate pockets. Then each pocket could be destroyed at leisure. To execute this, Tada organized his forces into three attack groups. The eastern group, built around Lieutenant General Harada Yukichi's 35th Division with elements of the 21st Division and the 4th Independent Cavalry Brigade — totaling roughly 25,000 men with armor, artillery, and supporting puppet forces — would drive westward along the Daoqing Road, pushing through Jiyuan and Mengxian toward the eastern flank of the Chinese position. The northeastern group, under Lieutenant General Shozo Sakurai commanding the 33rd Division and an Independent Mixed Brigade, would descend from Yangcheng southward, striking at the middle of the Chinese line. The western and northwestern group, the largest, comprising the 36th, 37th, and 41st Divisions along with the 9th and 16th Independent Mixed Brigades, would push southward from multiple points between Sangchi and Zhangdian, driving straight for Yuanqu. The final element of the plan was the most audacious. Japanese special forces and paratroopers were to land behind Chinese lines on the opening night of the offensive, targeting the Chinese headquarters and communications nodes. If the Chinese command could be blinded and paralyzed in the first hours of the battle, resistance would collapse before it could organize. Given the penetration of the garrison by Japanese intelligence, the paratroopers knew precisely where to go. From late April, Japanese forces quietly moved into their assault positions. Supply dumps were stocked. Artillery was registered on Chinese positions. The attack was set for the morning of May 7, 1941. Everything was ready. The battle opened before dawn on May 7, and it opened everywhere at once. On the eastern front, Harada's 35th Division and its attached formations crossed the start line and drove westward in three parallel columns along the Daoqing Road. More than 5,000 infantrymen, 1,000 cavalry, dozens of artillery pieces, over 100 tanks and armored vehicles, and the supporting puppet troops of Zhang Lanfeng and Liu Yanfeng poured into the Chinese-held area around Jiyuan and Mengxian. The assault had an almost mechanical quality — it moved at the pace of its armor and artillery, methodically grinding through whatever lay in its path. On the northeastern front, Sakurai's 33rd Division descended from Yangcheng with more than 10,000 men, striking at Wu Shimin's 98th Army at Dongfeng Town. Wu was one of the more aggressive Chinese commanders in the garrison, and he did not wait to be overwhelmed. He threw his forces into active resistance on multiple axes, contesting each Japanese advance rather than simply absorbing it. In the fighting around Wangcun, his troops achieved one of the campaign's rare Chinese tactical successes, routing approximately 2,000 Japanese attackers and killing more than 700, including Colonel Hamada, a Japanese regimental commander. It was a genuine local victory, but it could not change the larger picture. On the western and northwestern front, the main Japanese force pushed south with its eyes fixed on Yuanqu. The coordinated weight of three divisions and two independent brigades, all moving along converging axes, was designed to be overwhelming. Individually, a Chinese unit might hold a ridge or a pass for a day. Collectively, there was no way to stop what was coming. And that same night, as the Chinese scrambled to respond to attacks on every side, Japanese paratroopers landed near Chinese headquarters positions. They found what intelligence had promised: a command system already in disarray, staffed by officers who had received no coherent orders and had lost communications with most of their subordinate units. The Japanese were not wrong when they predicted they could paralyze the Chinese command within hours. By the morning of May 8, the Chinese First War Zone headquarters had effectively ceased to function as a coordinating body. Individual armies would fight on, but they would fight alone. The second day of the battle brought the decisive blow. On the afternoon of May 8, the 9th Army under Pei Changhui — already reeling from the pressure of the eastern Japanese columns — abandoned the cities of Ji and Meng and fell back westward. The withdrawal opened a path through the Chinese line, and the Japanese exploited it immediately. That evening, with the assistance of paratroopers who had secured key access routes overnight, Japanese forces reached Yuanqu on the Yellow River's northern bank and took it. The fall of Yuanqu changed everything. At a single stroke, the Chinese garrison's supply line from the south bank of the Yellow River was severed. The main crossing points were in Japanese hands. The two halves of the Chinese position — those to the east of Yuanqu and those to the west — were now separated, unable to reinforce one another. The double encirclement that Tada had designed on paper became a physical reality on the ground. The trap had closed. May 9 brought further disaster. Japanese forces captured Wufujian, another significant point in the Chinese rear. And on this day the battle's human cost began to register in the most stark terms possible. Wang Jun, commander of the newly formed 27th Division of Kong Lingxun's 80th Army, was killed in action fighting in the southern Shanxi mountains. Major General Chen Wenqi, deputy commander of the 24th Division, died in fierce combat near Taizhai Village. And Major General Liang Xixian, having retreated with the remnants of his force to Taizhai and found every route blocked — his options reduced to surrender or death — walked into the Yellow River and drowned himself. He was not the last Chinese officer to choose death over capture. The loss of three generals in a single day was not merely tragic. It reflected something about the nature of the battle that the casualty statistics alone could not capture: the Chinese officers who fought most fiercely and refused to abandon their positions were precisely the men dying, while the broader institutional structure that should have supported them had already failed. The garrison was being consumed from its fighting edge inward. Over the following two days, the Japanese methodically tightened the ring. The eastern column, having taken Yuanqu, split into two prongs: one drove eastward, capturing Shaoyuan by the morning of May 12 and linking up with the forces that had been pressing westward from Jiyuan; the other drove westward to Wufujian, joining with the troops already there. The inner encirclement was now complete and continuous. The Yellow River crossings along the entire Chinese front were blocked. There was no route south that wasn't already under fire or in Japanese hands. The fighting in the mountain passes was, by all accounts, ferocious. At Fengmenkou — a critical pass that both sides recognized as a key chokepoint — the Chinese 9th Army committed the main force of its newly formed 24th Division along with elements of the 54th Division, fighting for every ridge and ravine. The Japanese sent reinforcements and simply absorbed the punishment, pressing forward until numbers and artillery told. By May 12, the position at Jianshan had been surrounded as well, and the outer ring of encirclement had sealed. The Chinese armies in the Zhongtiao Mountains were now divided into isolated pockets, each fighting separately, each trying to find a gap in the Japanese lines that simply wasn't there. Beyond the mountains, the Chinese high command in Luoyang was issuing desperate orders. Units that had already been overrun were instructed to hold positions they no longer occupied. Army commanders who had lost contact with their corps were told to coordinate with formations they couldn't reach. The gap between the orders flowing from headquarters and the reality on the ground had become absolute. The First War Zone command was, in practical terms, a spectator to the destruction of its own army. Of all the days in the three-week battle, May 13 was perhaps the most devastating for Chinese morale. At Cunbu, in the western sector, the 3rd Army under Lieutenant General Tang Huaiyuan had been surrounded and cut off. Tang was among the finest officers in the Nationalist army — a career soldier of exceptional ability, admired by subordinates and superiors alike, the kind of commander who by his personal presence could steady troops on the edge of breaking. He had led the 3rd Army in continuous fighting since May 7, conducting a fighting retreat that had preserved more of his force than most. But there was nowhere left to retreat to. Cunbu was surrounded on all sides. The Yellow River was behind him. The Japanese were in front. Tang Huaiyuan sat with his surviving officers and told them that he would not surrender. Then he shot himself. He was fifty-seven years old. On the same day, Cun Xingqi, commander of the 12th Division, was hit eight times during close combat and died on the field. The tally of dead general officers had now reached five in the space of a week. Tang Huaiyuan's death, unlike the others, resonated as something more than a military loss. He was a symbol of what the Zhongtiao defense had once represented: the possibility that courage and skill could compensate for disadvantages in firepower and logistics. His death seemed to say, loudly, that that possibility was exhausted. Chiang Kai-shek, when news reached him in Chongqing, personally ordered that Tang Huaiyuan be posthumously promoted and honored. The gesture was well-intentioned and entirely beside the point. Tang was dead. His army was destroyed. The gesture could not undo either fact. With the double encirclement complete and the primary Chinese resistance broken, the Japanese Army entered the second and less dramatic but equally brutal phase of its operation: the systematic clearance of what remained. Beginning around May 15, Japanese units shifted from the headlong offensive drives of the first week to methodical sweep operations, moving through the mountain terrain in organized formations, pressing into each remaining pocket and eliminating whatever resistance they found. The Yellow River's northern bank was secured by Japanese forces who established posts at the crossing points, blocking retreat and interdicting any resupply attempt. From the western front, sweep operations continued in a series of movements that lasted until well into June, each one driving Chinese remnants further into smaller and more untenable positions. Japanese after-action reports from this period read with the clinical detachment of men doing carpentry rather than fighting: so many positions cleared, so many prisoners taken, so many bodies counted. For the surviving Chinese forces, this period was one of desperate improvisation. With coordinated resistance impossible and every organized position either taken or surrounded, the remnant armies broke up into smaller columns and attempted to find their own routes out of the encirclement. Their experiences varied enormously depending on their starting position, the initiative of their commanders, and fortune. The remnants of the 3rd Army and 15th Army, under Zeng Wanzhong of the 5th Army Group, managed to push through to Yellow River crossings in the west and get their men across to the south bank, eventually reorganizing at Luoyang and Xin'an. The 93rd Army, which had occupied positions in the northeast, shook off the Japanese pursuit with sufficient speed and organization to cross at Yumenkou and escape into Hancheng County in Shaanxi Province, preserving more of its fighting strength than most. Wu Shimin's 98th Army — whose fighting at Wangcun had been one of the campaign's genuine bright spots — was pushed northward into the Taiyue Mountains, conducting guerrilla operations as it went. Wu himself was wounded during the withdrawal and would spend months recovering; he never fully recovered his health, and would die by suicide the following year. The 43rd Army under Zhao Shiling, which had held Yuanqu before its fall, managed a fighting withdrawal toward Fushan and Yicheng in the north. Pei Changhui's 9th Army conducted several days of guerrilla operations along the Daoqing Road before finding crossings at Xiaodukou and Guanyangdukou and getting across the Yellow River to safety. By May 27, the great majority of the Zhongtiao Mountain garrison had either been destroyed, captured, or withdrawn. The mountains that had held for three years were in Japanese hands. The battle, for all practical purposes, was over. The two sides emerged from the battle with starkly different accounts of what had happened, and the gap between those accounts is itself revealing. Japanese operational records claimed that their forces had killed approximately 42,000 Chinese soldiers on the battlefield, taken around 35,000 prisoners, captured enormous quantities of weapons and supplies, and inflicted total Chinese casualties exceeding 100,000. Against this, Japanese headquarters reported their own losses as 673 killed and 2,292 wounded — a ratio so lopsided that it seemed to describe a completely different kind of warfare. Whether or not the precise numbers are accurate, Japanese sources were consistent in portraying the battle as a catastrophic one-sided rout. The Chinese government's official figures, presented to the public and to allied nations, told a very different story. Nationalist records acknowledged approximately 13,751 officers and soldiers killed, wounded, gassed, or missing, while claiming Japanese casualties of around 9,900. These numbers, by the standards of the actual fighting and the geographic scale of the defeat, strained credulity. They were the numbers of a government that needed, for political and morale reasons, to minimize a disaster it could not afford to fully acknowledge. What is beyond dispute is the strategic result. The Zhongtiao garrison, which had held for three years against thirteen prior offensives, had been destroyed in twenty days. The last significant Nationalist Chinese presence north of the Yellow River in the region had been eliminated. Japan now controlled the northern bank of the river for a substantial stretch, had secured its supply lines through southern Shanxi, and had opened the door for future pressure on Luoyang and ultimately Xi'an. The mountain barrier that had allowed Chinese forces to threaten Japanese logistics was gone. It would not be rebuilt. Six senior Chinese generals had died in the battle: Wang Jun, Chen Wenqi, Liang Xixian, Tang Huaiyuan, Cun Xingqi, and others in the fighting. Their deaths were individually remarkable — men choosing death over surrender at rate that reflected both the desperate conditions of the battle and a code of honor that many of them explicitly invoked in their final moments. They were also, in aggregate, a measure of how completely the officer corps had been consumed. In the decades since the battle, historians have returned repeatedly to the question of why a position held for three years collapsed so completely in three weeks. The answers are neither simple nor flattering to the Nationalist government, and they were debated with bitter intensity in Chongqing even while the battle was still being fought. The most immediate cause was the removal of Wei Lihuang. This was not merely the loss of a capable general — it was the destruction of the institutional knowledge and personal relationships that had made the defense function. The Zhongtiao garrison was not simply a collection of soldiers in mountain positions; it was a system, carefully constructed over three years, that depended on specific command relationships, established logistics arrangements, and particular allocation of resources. Wei had built that system. Without him, and without any adequate replacement, it became something far more brittle than it appeared. Below the level of high command, the garrison's gradual corruption was an equally powerful factor. The trading networks, the opium commerce, the penetration by Japanese intelligence — these were not incidental problems but symptoms of a deeper institutional failure. An army that has spent three years in static defensive positions, chronically undersupplied and without a meaningful offensive mission, tends toward exactly this kind of decay. The Nationalist government's decision to prioritize anti-Communist friction operations over Zhongtiao's fighting readiness had removed the 4th Army Group — the backbone of the defense — and had consumed Wei Lihuang's attention and political capital at the worst possible moment. The Japanese plan, too, deserves credit it rarely receives in Chinese accounts of the battle. The three-pronged converging attack on Yuanqu was not simply overwhelming force applied to an obvious target. It was an elegant solution to the genuine tactical puzzle that the Zhongtiao mountains presented, exploiting the garrison's geographic vulnerability with a precision that turned the defenders' mountain terrain from an asset into a trap. The use of paratroopers to decapitate the Chinese command in the opening hours was a sophisticated operational concept that worked almost exactly as designed. Tada Shun was not lucky. He was thorough. Finally, there is the question of Chiang Kai-shek's own priorities. His reported weeping upon receiving news of the defeat was genuine, in the sense that the loss clearly shocked and grieved him. But the decisions that led to the defeat — Wei Lihuang's removal, the transfer of the 4th Army Group, the neglect of fortification and resupply in the months preceding the battle — had been made in Chongqing, not in the mountains. The Zhongtiao garrison had been strategically sacrificed, piece by piece, for political calculations in the internal factional struggle between Nationalists and Communists. Whether Chiang understood the cost of those choices before May 7, 1941, is debatable. After that date, it was difficult to pretend otherwise. The fall of the Zhongtiao Mountains did not end the War of Resistance, but it substantially worsened China's strategic position in the north. Over the following months, Japan used its consolidated control of southern Shanxi to increase pressure on the Yellow River line and probe toward Luoyang. The surviving Chinese armies, reorganized south of the river, were in no position to counterattack. The mountains themselves, stripped of their garrison and secured by Japanese occupation troops, became part of the extended Japanese occupation zone — a territory to be administered and exploited rather than contested. For the men who had fought there, the battle left wounds that went beyond the physical. Entire armies had to be rebuilt from remnants. Officers who had retreated, whether under orders or on their own initiative, faced boards of inquiry in an atmosphere of recrimination and blame-seeking. Some were cashiered. Some faced criminal proceedings. The search for culpability — which was genuine enough, since the failure was genuine — tended to fall on those least able to defend themselves rather than on the senior commanders and political figures whose decisions had created the conditions for defeat. The posthumous honors awarded to Tang Huaiyuan, Liang Xixian, Wang Jun, and the other officers who died in battle were heartfelt, and they were also convenient. The heroic dead could be elevated without requiring the living to answer uncomfortable questions. Their sacrifice was real. The system that wasted it was also real. In the broader history of the Second Sino-Japanese War, the Battle of Zhongtiao Mountain tends to be overshadowed by more famous engagements — Shanghai, Nanjing, Taierzhuang, the later battles along the Salween. This is partly because the Chinese side lost comprehensively and had little interest in memorializing the loss, and partly because the battle's significance was more strategic than dramatic. There was no great last stand, no single moment of heroism sufficient to redeem the catastrophe. There were only men dying in mountain passes, generals walking into rivers, and an entire defensive system disintegrating under the weight of its own contradictions. What the Battle of Zhongtiao Mountain represents, in the end, is a case study in how military positions are really lost. They are rarely lost on the battlefield alone. They are lost in the staff meetings where capable commanders are removed for political reasons. They are lost in the supply depots that never get restocked. They are lost in the informal economies that grow up when institutions stop functioning. They are lost in the intelligence assessments that are written and ignored. They are lost, finally and irreversibly, in the early morning hours when the guns open simultaneously on three sides and the men at the radios discover that no one is answering.     I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. On May 7, 1941, Japan opened a three-front assault on Zhongtiao Mountains; paratroopers disrupted command night. With the 9th Army withdrawing, Yuanqu fell on May 8, severing supply and trapping the garrison. Fighting raged through May 13, costing generals, until Japanese sweeps cleared pockets; survivors escaped south of Yellow River.

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We are super excited to bring back one of Advanced Squad Leader's best contributors, Jim Bishop.  Jim will discuss the current status of his blog, his thoughts on the process of scenario design and his part in holding tournaments with Fortenberry. He will return on the next show for an in-depth look at his newest article on Tanks in the latest Journal. First, we have some banter about Space Food Sticks and Tang and other oddities while giving a sneak peek at some Swag from the next Grumbler Jones Tourney. SHOW LINKSGrumble Jones Blog's New LookBishop Says on ASL AcademySHOW TIMES2:00 Grumbler Swag Gifts and Tourney Slide Show10:00 Too Much Banter Perhaps15:40 Jim Bishop  (The Good Part)40:38 Total Running TimeThis show is brought to you by Bounding Fire Productions and our Patreons!Theme song by Derek K. Miller of Penmachine.The views and opinions expressed on The 2 Half-Squads are not necessarily those of the hosts. You can also watch the show on our Youtube channel.Download this episode (right-click and Save)

In this episode of FYI, Brett Winton and Chase Prather host Andy Tang, partner at Draper Associates, to discuss how venture capital is evolving alongside AI, deep tech, and shifting market dynamics. Andy reflects on his 20-year investing career, the growing importance of AI-native companies, and why the cost of execution is rapidly declining for startups. The conversation explores founder psychology, the role of contrarian investing, and how Draper approaches unconventional ideas ranging from artificial wombs to AI-generated companies and personalized cancer therapies. Andy also shares insights on venture ecosystems, market cycles, and the characteristics that separate enduring founders from everyone else.Key Points From This Episode: 00:00:00 Introduction 00:06:09 How AI-native startups are reshaping venture capital strategies.00:20:47 Why the cost of building companies is falling dramatically.00:28:18 How venture ecosystems evolve through successful Initial Public Offering (IPO) cycles.00:42:11 How venture investors evaluate founder ambition and long-term outcomes.00:50:02 How AI could enable single-person or founderless companies.00:53:26 The idea of growing replacement organs outside the human body.00:54:01 Personalized “end-of-one” cancer treatments and custom clinical trials.00:57:05 Why declining biotech costs could transform healthcare economics.Editing and post-production work for this episode was provided by The Podcast Consultant (https://thepodcastconsultant.com)

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The Dazai no Sochi--the head of the Yamato government in Kyushu--was a powerful position, with a lot of autonomy with lucrative opportunities.  The people in this position were often powerful members of the court capable of representing the sovereign.  They would often go on to become quite powerful in their own right.  So who were the movers and shakers that held this prestigious position during Uno no Sarara's reign?  This episode, we take a look at those who held the position and those who supported them. For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-151 PS:  Hang around to the end (or check the end of the transcript) for information on some possible updates coming to the show. Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 151: The Dazai no Sochi of the late 7th century   Tsukushi no Masaru was busy.  A new boss was coming in, and he wanted to make sure everything was prepared.  The Dazai may have been about as far as one could get from the capital and still be in Yamato, but it was also the first—and sometimes only—encounter some would have with the archipelago, so there was no excuse to be slacking off.  Of course, this was hardly his first new boss, though for as long as he'd been on the job, each one could well be his last.  He was getting a bit long in the tooth, after all.  Twenty-nine years was a long time to be working in the same position.  As Masaru paused, he thought back on some of the people he'd served.  There was Soga no Akae—he was ambitious.  Apparently he'd been in some rather compromising positions before coming out, but he'd done well enough when he went back.  Shame that he backed the wrong horse. That did bring a chuckle to old Masaru's throat, though.  He remembered when Prince Kurikuma had come out there, to the the Dazai, , and there were still people around who told stories of him.  When those Afumi court stooges had showed up to try and conscript the barrier guards, Prince Kurikuma and his sons just stared them down.  Everyone had been afraid that it would end in bloodshed, or at least that there would be consequences for defying the court, but Kurikuma was adamant, and the messenger had left with his tail firmly between his legs. Then there was Shima. By the time he came, Masaru already knew how everything was supposed to work. He may not have been in charge, but that wasn't his ambition.  It was enough for him to be good at what he did.  He didn't need to go all the way to the Palace and deal with the politics there—there were enough politics out here already.  Shima, though, he was clearly suited for that Palace life.  He was a capable administrator, but Masaru could tell he was ambitious.  When he left, everyone knew that he would be going on to bigger and better things. And now there was another Prince coming out. So they would get the government offices prepared and greet him with proper fanfare.  They'd bring him in and hold the ceremonies, and then they would get down to work.  A stream of officers would present him with what they were working on and what had to happen.  Masaru would be there to help make sure that everything was running smoothly and nothing got too out of hand.  And that was the way things worked out on the edge of the realm.   Welcome back to Sengoku Daimyo.  We are still covering the reign of Uno no Sarara, and, similar to last episode, we are going to continue to talk about the people who made up Yamato at this time.  This episode, more specifically, we are going to be turning away from the capital, in Asuka, and looking all the way over to Tsukushi—modern Kyushu—and at the people who served as Dazai no Sochi, or head of the local government out there, as well as the bureaucrats and staff that worked for them—at least as far we know.  Many of them went on to have considerable careers that took them well beyond Kyushu.  At the same time, we'll take a look at some of the things that happened under their rule as what Aston translates as the "Viceroy of Tsukushi". After that, I have a special announcement about the podcast at the end of the episode, so if you are interested in learning more about what we plan on doing, please listen all the way to the end to hear about some plans for the future. And with that out of the way, let's begin. So we are talking about the position of Dazai no Sochi or the Viceroy of Tsukushi.  Often these people are referred to only as being of the "Tsukushi no Dazai" or the "Tsukushi no Ohomochi".  The term "Sochi" appears later, and we first see this term applied to Prince Kawachi, in 689.  It seems to show up with two different characters, which might be a term from the later Taihou code that was retroactively applied or may refer to an evolution of the position over time.  I'm honestly not sure.  There is still plenty of confusion over what was meant in some of the references. We've discussed this position before on the podcast: This was the sovereign's representative to the world outside of the archipelago.  Not only did the Dazai no Sochi  oversee all of Tsukushi—all of Kyushu— and extensive defensive forces stationed there and in the outlying islands, but they oversaw all diplomatic and trade missions to and from the archipelago.  Envoy missions would come to Tsushima, where they would get a local pilot and send word ahead.  They would then be received at the government center, the Dazai, near modern Fukuoka and Hakata bay.  For most envoys, this was as close as they would ever get to Yamato proper.  They would offload their goods there and be put up at the government supplied quarters in Wogohori.  They would be wined and dined there, entertained as appropriate to their status, while word was sent on to the capital.  In rare cases, envoys would be sent on another journey through the inland sea to Naniwa, and then on to Asuka, but otherwise their journey would end at the Dazaifu.  Any return gifts would come back with the correspondence from the capital, and thus be handed out to the envoys and their escorts before the mission was sent back home to Silla, Tamna, or wherever they had come from. Being the middle man in this operation offered a lot of power and authority, but it also would have been quite lucrative.  While diplomatic missions brought gifts for the court, they also brought  trade goods, of which the Dazai no Sochi could have first  pick.  This is on top of the fact that this position often came with a stipend equaling the labor of hundreds of individuals.  Many of the Dazai no Sochi would serve limited terms, eventually returning to Asuka, where we see them take on powerful positions. Take, for example, our first Dazai no Sochi, Tajihi no Mabito no Shima. Tajihi no Shima was born, we are told, in or around 624 to Tajihi no Maro and a daughter of Ohotomo no Hirafu.  Tajihi no Maro, Shima's father was a powerful noble in the court of Ohoama, aka Temmu Tennou, and he had enough standing that he was one of the named individuals who provided eulogies for Ohoama on the occasion of his passing.   The Tajihi family were quite well placed: they were descendants of Hinokuma no Takata no Miko, aka Senka Tennou, Shima's great-grandfather.  This earned them the kabane of "Mabito", or "True Person" because of their royal lineage.   Tajihi no Shima was placed in charge of the Dazai from at least 682.  His predecessor that we know about is Prince Yagaki, who was dismissed around 676, and we don't know who filled the gap between him and Shima. Shima had quite the run.  We don't know exactly when he returned to the court in Asuka, but it cannot have been later than 689, when we see Awada no Mahito in the position.  A year later, in 690, Shima was made Udaijin, or minister of the right.  That's a huge deal and we will talk about that in a bit, but what did Shima actually oversee during his tenure as Dazai no Sochi? We have quite a few events attributed to him, this reign.  In 686, we see the Tsukushi no Dazai sending tribute in the form of human beings:  Common men and women of Goguryeo, Baekje, and Silla, along with 62 priests and nuns.  We aren't told where these men and women came from, but I suspect that they were refugees or captives from all the fighting on the peninsula.  That they were given as tribute suggests to me that they were enslaved—or at the very least they were not free.  If they were uneducated, they were likely put to work as labor, perhaps building out the new capital or opening new farmlands.  Later we see the various missions from Silla around the death of Ohoama, and the back and forth that went on, there, and in 688 the Tsukushi no Dazai entertained Kara, a Minister of Tamna, aka modern Jeju island, who had been sent by the king of that small country.  You may recall that Tamna, while late to the game, may have been one of the last holdouts of an early Japonic speaking people outside of the archipelago. Being the Tsukushi no Dazai, Shima would not have only been concerned with foreign envoys, but also with two other groups of Hayato—specifically the Ohosumi no Hayato and the Ata no Hayato.  Little is known about them, other than that Yamato considered them to be distinct ethnic and cultural groups living in the far south of Kyushu.  We've talked before about how southern Kyushu maintained a significantly different material culture through Kofun period until more recent times.  We also have indication that they had a distinctive shield and even art style—the famous "Hayato shields" appear to have been appropriated by the court, along with a contingent of Hayato men that were expected to act as an exotic guard for the sovereign and the court.  The earliest reliable evidence we have for them is a record from 682.  There are some questions as to whether or not they were related to the groups previously called Kumaso or even the Tsuchigumo, but there is no clear historical or archaeological  evidence linking them other than the common cultural finds in Kyushu more generally. The Ata and Ohosumi Hayato may have been distinct clans or lineage groups living in Ohosumi and the area of modern Satsuma.  We have a record in 687 of the Ata no Hayato attending Ohoama's funeral and presenting a eulogy.  The chiefs who came brought 337 others—a sizeable contingent—and they were all given presents by the court.  Later, we would see presents given out to 174 Hayato by Shima's successor in the Dazai, Awada no Mahito, and then in 692 we know that the court sent priests to preach Buddhism to Ata and Ohosumi.    In 695, Hayato of Ohosumi were entertained in the capital, and they even held a wrestling match for the Queen and her attendants in the area west of Asukadera, by the site of the famous Tsuki tree. So the Hayato would have been another group that Shima no doubt dealt with on a somewhat regular basis in his capacity as Dazi no Sochi—and then later on when he returned to Asuka and took up his new role as Udaijin.   And as I mentioned, that appointment was a Big Deal.  The position of Udaijin had been vacant since Nakatomi no Kane, one of the infamous leaders of the Afumi court, was non-consensually removed from the position—and this plane of existence—when he was executed in 672, at the closure of the Jinshin no Ran.  After that, Ohoama appears to have been gun-shy about sharing power with anyone outside the royal family.  The position had been left vacant for about 18 years.  So what made Uno no Sarara take up Shima as Minister of the Right?  And what about the Minister of the Left, or the Sadaijin? Well, we don't have a Sadaijin, but we do have a Dajodaijin in the form of Prince Takechi, Ohoama's first-born son.  The Dajodaijin was the Prime Minister in charge of the entire Dajokan, the Council of State, made up of the ministers of the left and right and the 8 bureaus of the government.  The Sadaijin and Udaijin served under the Dajodaijin, in that hierarchical order, with the Sadaijin generally being considered higher in precedence.  So it looks like, in this case, they had the Dajodaijin, Prince Takechi to run the Council and Shima, as Udaijin would have been responsible for ensuring the administration of the eight bureaus was properly carried out. That Shima was appointed just under Prince Takechi again shows the power and influence he likely had and the trust he must have had from Uno no Sarara.  Remember, the Crown Prince, Kusakabe, had died before he could take the throne.  Uno was enthroned as Queen, while the Crown Prince, Karu, was still a minor.  Whereas Ohoama had his wife and many sons to help him run things, Uno no Sarara was running thin.  As had been seen with Prince Ohotsu, there was always the threat that one of Ohoama's other sons could be propped up on the throne.  Uno had to look after Karu's birthright, but there was no guarantee that he would make it to adulthood in times before modern medicine.  It appears that Prince Takechi was actually considered the next in line, just in case something happened to Karu before he could ascend the throne, which makes sense that Prince Takechi was also trusted as Dajo Daijin.  Shima's place as Udaijin must have been indicative of similar trust that he would look after the royal family's interests.  This was no doubt helped by the role he played as Dazai no Sochi. As Udajin, Tajihi no Shima went on to have a rather incredible career.  He was given 4 cho of land for his residence.  This appears to be around 10 acres or so—a not inconsiderable amount of land, and it probably refers to the amount of land he was granted in the new Fujiwara capital city.  Later, in the Nara capital of Heijo-kyo, Prince Nagaya's residence was about that size and Fujiwara no Nakamaro's residence is thought to have been about twice that.  This would have given Shima space for multiple buildings, sprawling gardens, servants quarters, quarters for his wives and children, and much more. Tajihi no Shima would continue in his role as Udaijin, and would eventually, be promoted to the position of Sadaijin, a post he held only briefly, as he passed away almost a year later. He was not forgotten, however.  It is thought that he was the model for one of the suitors of Kaguya Hime in the famous story of Taketori Monogatari—the tale of the Bamboo Cutter.  Taketori Monogatari, also known as Kaguya Hime Monogatari, is considered the oldest known story in the Monogatari form.  It was probably written in the late 9th or early 10th century, with references to it appearing in works as early as 909 CE.  This suggests that Tajihi no Shima and others were still remembered, at least in part, over a century later. Shima is also thought to have been the patron of the famous poet, Kakinomoto no Hitomaro, one of the famous 36 immortal poets.  We'll have to include Hitomaro in a later episode, though we might come back to him after this reign, as he isn't mentioned in the Chronicles, but we do have some fragmentary biographical information thanks to his inclusion in the Man'yoshu.  In fact, he's probably one of the most famous poets in the Man'yoshu who is not otherwise mentioned.  We are told that he was the court poet during the reign of Uno no Sarara, so it makes sense that Shima may have very well been his patron and helped him get his start. Now while Shima was back in Asuka, making it big in the court, the position of Tsukushi no Dazai had to be filled, and we are told that the mantle was taken up by Awada no Mahito no Ason.  This name is a bit tricky, as it seems to have two kabane:  Mahito and Ason.  Since his father is said to have been Kasuga no Awada no Omi no Kudara, the assumption seems to be that "Mahito" was his name, rather than his kabane.  Although it was likely pronounced "Mabito" at the time, I'm going to go with the modern pronunciation of "Mahito" in part to distinguish it from the kabane.  A quick side note:  When reading names from this period, we usually see the kabane coming right after the family name, as the kabane is basically a rank for the family and not the individual.  But we do occasionally see the kabane tacked on at the end of a name, as in Awada no Mahito's case.  I would also like to quickly draw your attention to his father's name:  Kudara.  That can also be read as Baekje.  Was this an indication that his father or an ancestor came from the continent, perhaps from Baekje?  Or just that he had close ties to that kingdom?  I couldn't find anything specific, but it seems interesting that he was put in place at the Dazai, where dealing with the continent would have been an important part of his duties. Awada no Mahito was not just a noble of the court, and even if his father was of Baekje descent, that may not have been the main thing that gained him the position.  It may have also had to do with an earlier incident.  We are told that in 653 Mahito was one of those who traveled with the 2nd envoy to the Tang court as a scholar monk.  He would later return to secular life, but that experience must have been a big feather in his cap, helping him land a good position at court.  In fact, in 685, we are told that he was Jikikwoushi rank—a fairly respectable position for anyone at the time—and he apparently tried to get his father raised to the same rank as he was.  Aston translates the record as saying he was willing to give his rank to his father, but it is unclear to me if this means he was offering to give up his rank altogether.  At the very least it seems that he felt awkward outranking his father—a good, filial attitude, it would seem.  However, Ohoama didn't care.  In the past, rank may have been given to entire families, but now the court was giving rank to individuals, and the rank Mahito had earned was his, not his father's.  And so his request was denied. Four years later, Ohoama was gone and Awada no Mahito was sent to the Tsukushi no Dazai.  We are told that he was in that position as of 689.  If that was the position of Dazai no Sochi, however, he didn't hold it for long, as Prince Kawachi was raised up to that position that same year, and here we have a bit of a conundrum.  Mahito is only mentioned as "Tsukushi no Dazai" while Prince Kawachi is specifically mentioned, at least twice, as Tsukushi no Dazai no Sochi.  There are some who suggest that Mahito may have been the Dazai Daini, an assistant to the Dazai no Sochi—effectively the second-in-command it would appear.  This makes some sense, when you consider it, and he may even have been acting Dazai no Sochi until Prince Kawachi was appointed. Of course, because our records are quite lackluster, and we are never actually told when Tajihi no Shima left the position, it is possible that Awada no Mahito was actually the Dazai Sochi for many years leading up to 689, and that Shima had returned to Asuka some time ago.  This is the problem with the way things are written—sometimes they mention a name and sometimes just a position, and rarely do they mention when someone stepped down. Still, Mahito oversaw a few things that we can be somewhat sure about as they happened after he is first mentioned in the position, though it was all in the same year.  For one thing, he is the one who presented gifts to the 174 Hayato in the first month of 689.  This included cloth, ox hides, and deerskins.  He was also there when the Queen sent relief to the Barrier Wardens whose terms were up.  These were the Sakimori, a position set up to defend the archipelago and repel any potential invasions.  I would assume they were regularly rotated out, especially if they were expected to man the fortifications out on some of the islands.  It is interesting that we don't often see them referenced, so it isn't clear to me why the reference was made here—it may have just been a note in one of the sources the Chroniclers were using. Later that same year, we also see garments being given out—likely meaning official court clothing—to the Tsukushi Dazai and others.  This was probably to bring them all in line with the latest formal wear being used in the court in Asuka.  We also know that in the 6th month of that year they entertained the Silla envoys, who were given various presents. And then, two months later, Mahito is out and Prince Kawachi comes in.  At the same time that Prince Kawachi is being made the Dazai no Sochi, our previous Dazai no Sochi, Tajihi no Shima, had his rank and fief increased.   I doubt this was a coincidence, and it is one of the things that, for me, lends credence to the idea that Shima had just then returned to Asuka and Prince Kawachi was his replacement, suggesting that Mahito had really just been in an acting capacity while the change over was taking place. Unfortunately, if we were looking for more information about Prince Kawachi's background, we would be disappointed.  Although he is a prince, probably descended from Nunakura, aka Bidatsu Tennou, we don't have a lot about him.  He—or someone with the same name, since we do see these Princely titles get reused, it seems—is found in the reign of Ohoama traveling with Ohotomo no Yasumaro and Fujiwara no Ohoshima to go entertain Gim Jisyang of Silla.  Later we see a Prince Kawachi delivering eulogies during Ohoama's funeral.  That suggests he held an important position, and that he was somewhat familiar with the continent, but we don't get a whole lot more.  Our next evidence is when he was appointed to the post of Dazai no Sochi in 689, a position he would hold until his death in 694—which may also explain why we just don't see too much of him in the record.  A promising career may have been cut short, as happened all too often back in that day and age. Still, as Dazai no Sochi, he had plenty to keep him busy.  Not a month after he arrived, Isonokami no Maro and Ishikawa no Mishina arrived at the head of a delegation.  They were there to deliver patents of rank to members of the Tsukushi government and to inspect the fortifications at the edge of the archipelago.  These were the same fortifications being manned by the newly arrived Sakimori. Speaking of the members of the Tsukushi government, it took a lot of people to make the Dazaifu work, not just the Sochi giving people orders about what they should do.  There were numerous assistants helping to keep everything running.  Some of them would have just been dealing with the Sochi's own residence, while others were clerks, guards, and more.  It really was a miniature version of the court in Asuka, and would have required a lot of people to tend to it.  And we know of at least one of them:  Tsukushi no Fubito no Masaru, whose imagined thoughts we heard at the top of the episode.  In 691, Masaru was recognized for 29 years of service as a secretary to the Tsuksuhi no Dazai.  Twenty-nine years in place suggests to me that he would have likely been one of the longest serving members of the Tsukushi government center.  He would have known where all the bodies were buried—perhaps quite literally.  While the Dazai no Sochi was often a temporary appointment, sometimes just for a few years, they would have likely leaned on Masaru for his expertise.  This is just like how modern government appointees like ambassadors may come and go, including for political reasons, but they rely on permanent staff, including a lot of locals, to provide the institutional knowledge they need to do their jobs.  One can assume that if Masaru had been successful for 29 years he knew how things were supposed to work.  And so I hope that his superiors made sure to remember that when Secretary's day rolled around. Prince Kawachi didn't make it 29 years, but he made it five.  He might have gone even longer, but he died in office in 694 and was posthumously raised in rank for his service.  History is full of stories, but in real life, the stories don't always follow the expected narratives.  As much as we'd like to think otherwise, good, moral people do not always triumph and sometimes those who do awful things are never punished.  And some times stories come to abrupt ends.  Of course, looking back, it just is what it is.  Prince Kawachi's life becomes little more than a footnote.  And yet, what if he had gone on?  Would he have followed Tajihi no Shima to help become one of the grand ministers of the court?  Unfortunately, we will never know.  He could have been a rising star, but we just know about his passing. Five months after Prince Kawachi's untimely death, he was followed in the post by Prince Mino.  Prince Mino would continue in the position, it seems, through the end of the reign in 697—or at least nobody else was appointed until 700, when Isonokami no Maro—apparently the same one who had previously come out to inspect the fortifications during Prince Kawachi's tenure—was appointed.  Although he came into the position in the next reign, we'll still touch on him, as he was another notable figure at this time. Looking back at Prince Mino, however, we seem to run into a problem—there are too many Princes Mino in the record.  If you just use the English translations, you'll find several references to Prince Mino, but if you look at the original text, you'll see that there are at least three different spellings.  For one it means "Beautiful Field" and another is just "Three Fields".  A third "Mino" is spelled with characters that don't necessarily create obvious meaning, and may just be a phonetic spelling. It is possible that all of these Princes Mino are the same.  Spelling wasn't standard, and different characters could be used for the same name.  On the other hand, we have one set of characters being used to describe a Prince Mino who supported Ohoama during the Jinshin no Ran, while another, the "Three Fields" Prince Mino, describes one of the sons of Prince Kurikuma, who was with his father in Tsukushi when the Afumi court came calling.  Since travel wasn't necessarily an overnight endeavor—unless you were Ohoama, rushing through the mountains to the east—it would seem that the Prince Mino in Tsukushi is unlikely to be the same one as the Prince Mino who joined Ohoama's forces back in the Home Provinces. So let's make the assumption that Prince Mino—Prince "Three Fields" Mino—is one person and the others are separate.  What do we know about him? Well, he appears to have had experience with Tsukushi and the government out  there, since he would be the son of Prince Kurikuma, a former Tsukushi Dazai no Sochi.  We talked about Prince Kurikuma before, back in numerous episodes, but particularly in episodes 128 and Episode 144, as well as references in betweend. Prince Kurikuma was not only a significant factor in the outcome of the Jinshin no Ran, denying the Afumi court the resources of all of the defenders at the Tsukushi fortifications, he shows up in local legends in Tsukushi still today.  So he definitely seems to have had an impact on the region.  It also suggests that Prince Mino had connections in the area through his father. After his father's posting as Dazai no Sochi ended, Prince Mino appears to have returned with him to Asuka.  He is described as a key member in Ohoama's court.  He was one of the Princes mentioned in the audience at the Daigokuden in 681, when Ohoama instituted the commission to bring together the various court sources that we presume would eventually lead to the creation of the Chronicles—the Nihon Shoki and the Kojiki.  Later, he become a daibu, a high official, of the Household Bureau, responsible for the household of the sovereign, the sumera no mikoto.  This meant the upkeep of the palace, the kitchens, and the various servants waiting on the sovereign and his family.  This also means that he was likely close to the movers and shakers of the court. One of the projects under his purview appears to have been the laying out of a new palace and a new capital city.  In 682 he headed up the investigations at the place called Nihiki, determining that it would be a good location for what would eventually become Fujiwara-kyo—a project still underway in Queen Uno's reign.  He was also sent out to Shinano two years later to look for a site for a second capital.  It ended up not happening, but he spent a couple months and eventually came back with a map of the region.  It may be that the Fujiwara-kyo project took up a lot of Mino's time and effort, because we then don't hear from him for another decade, during which Ohama passed away and so much more happened.  Assuming he was still involved with the Fujiwara capital project, however, we see that in 691 there was a ceremony held for the tranquility of the new capital—a Chin-sai or, what we would today call a "Ji-chin-sai".  This is a "land pacification ceremony" done when breaking ground on a new building or other project.  So it looks like planning and land clearing had taken some 10 years, but it was finally ready to get started.  Later that same year we hear of them laying out the residences of high ranking nobles, like the Udaijin, Tajihi no Shima, and we also see the Queen inspecting the roads.  Then, a year later in 692, they were holding the land pacification ceremony for the new palace.  The queen would move into the new palace in the very last months of 694. But by that time, Prince Mino was on to his next assignment.  He had been appointed Tsukushi Dazai no Sochi earlier that year following the death of Prince Kawachi.  Not much more is said of Tsukushi for the next three years of the reign, but we do see the Hayato visiting Asuka, presumably with Prince Mino's assistance. We don't have a clear idea of when Prince Mino retired—it's certainly not in the Nihon Shoki—but we know that he did because he was succeeded in the role by none other than Isonokami no Maro, who would take up the position in 700.  Prince Mino, on the other hand, returned to the court, where he would eventually pass away in the year 708. And that was the last Dazai no Sochi who held the position during this reign, but I do want to talk about the one who came after Prince Mino just a bit—though more because this was an up-and-coming court noble whom we should be watching. Isonokami no Maro was born, by all accounts, in the year 640.  Despite his name he was actually born to a family that we know somewhat well from much earlier on: The Mononobe.  In fact, his father is apparently Mononobe no Muraji no Umaro, and he appears to be descended from the main line of the Mononobe family, which had declined ever since Mononobe no Moriya had been defeated and killed by Soga no Umako and others. And it seems that the Mononobe curse of being on the losing side in a contest for power hit Maro during the Jinshin no Ran, because we see him, at that time referenced as Mononobe no Muraji no Maro, along with two servants, or Toneri, serving Prince Ohotomo—aka Koubun Tennou—up to the very end.  In fact, when Ohotomo fled and the Afumi court deserted him, only Mononobe no Maro and the servants stayed with him when he eventually strangled himself. And one would think that would be it.   You were with the rival for the throne in the most contentious fight in recent memory.  You couldn't protect him and you were on the wrong side.  Sure, Ohoama was going to pardon you because he couldn't just rid himself of half of the court and hope things would still run smoothly—that would be a surefire recipe for disaster, and nobody wanted the government crippled like that.  However, you can't imagine that those on the losing side would be given any position of trust or authority. And yet, in 676, we see that Mononobe no Maro was sent to Silla.  And he wasn't just helping out: he was sent as the chief envoy of Ohoama's court.  That is quite the turnaround in four years, and we don't really know why, but it has been speculated that Ohoama was actually impressed.  While other members of the Afumi court fled and abandoned Ohotomo to his enemies, Maro and the two toneri with him did not, staying with Ohotomo until the bitter end, and likely conveying what had happened to the other side once it was all over.   That kind of loyalty was impressive, especially back then. It is also thought that Maro may have benefited from the fact that Enoi no Okimi, who was also descended from the Mononobe family, fought on the side of Ohoama.  This is a common scenario we see throughout Japanese history, where different members of the same family fight on different sides of a conflict, often meaning that no matter who wins the family can still claim to have been on the winning side.  When Okimi passed away in 676 he was posthumously recognized as the ujigami, or clan head, of the Mononobe, leading some to suspect that a bit of his shine may have rubbed off on Maro as well. In 684, when the various kabane were being rectified by Ohoama's court, the Mononobe no Muraji were included as Ason, or Asaomi.  There is some thought that around this time is when Maro changed his name to Isonokami, which is a name that was previously used by members of the Mononobe, including one of the brothers to Mononobe no Moriya.  We see him mentioned as Isonokami no Maro in 686, as one of those giving a eulogy for Ohoama: specifically he gives the eulogy on behalf of the Houkan, or Nori no Tsukasa, the Judicial officers.  He is mentioned right after Fuse no Miushi, whom we talked about last episode, who would go on to become a Dainagon and, later, Udaijin, or Minister of the Right. The first connection between Isonokami no Maro and Tsukushi was in 689, and we noted it earlier—he came out to inspect the fortifications as well as to hand out patents of rank to the court officials working out there on the edge of the realm.    He would return to Asuka in time to be a part of Uno no Sarara's official enthronement ceremonies.  There he is named Mononobe no Maro, and is in charge of the shields.  Given what we know of the role of the Mononobe as the early soldiers of the court, it makes sense that he would play this role, and that they would use the name Mononobe rather than Isonokami.  In the same way, the ritual was conducted by Fujiwara no Ohoshima, but he is recorded as Nakatomi no Ohoshima, probably because these were roles specifically for the Mononobe and Nakatomi, rather than for the Isonokami and the Fujiwara. This is another thing that can be quite frustrating when researching Japanese history—names can change at the drop of a hat, and people often had various ancestral names and titles that could be pulled out for various political or ceremonial reasons.  If you don't have the history or understand the nuance it can be easy to just think that it is a different person altogether.  And when you don't have much information, sometimes you have to ask yourself which is it? Maro would stay close to Queen Uno, even accompanying her to Ise shrine, and then, in the following reign, he would succeed Prince Mino as Dazai no Sochi in the year 700.  It isn't clear, however, if he left for the Dazaifu immediately, since in 701 he is noted as having been promoted from the office of Chunagon to Dainagon, and in that same year he went with Royal Prince Osakabe to pay respects at the house of the late Udaijin, Tajihi no Shima, who had just passed away.  He then left for Tsukushi in 702—or possibly headed back.  But in 703, he was once again back in Asuka, paying condolences on the death of the next Udaijin, Abe no Miushi—aka Fuse no Miushi, the same one whom Maro had pronounced a Eulogy with during the funeral ceremonies for Ohoama.  Isonokami no Maro would go on to take the mantle of Udaijin, and then eventually Sadaijin as well.  He would be raised up to the second rank, along with the famous Fujiwara no Fubito, who took the vacated position of Udaijin.  This meant that technically Maro was the senior of the two, though many people think that Fujiwara no Fubito held most of the actual power.  Regardless of that, Isonokami no Maro nonetheless would go on to become the highest ranking court noble before his eventual death in 717.  At that point he was 78 years old, by the reckoning of the day, and he had seen multiple sovereigns, several bloody conflicts, and the creation of two permanent capitals—Fujiwara kyo and Heijo kyo, in modern Nara.  He went from being a supporter in the Afumi court, on the wrong side of the Jinshin no Ran to become the highest ranking court noble in the land.  He would be granted the head of the Mononobe family and would continue to prosper as Isonokami.  It was truly a remarkable career over an incredible span of time. And there you have it.  A look at some of those that were sent out to the Dazaifu in Tsukushi.  In later years, the post of Dazai no Sochi would be seen more as a burden than a blessing, but at this point it was still a lucrative and powerful position.  Several of those involved in the Dazaifu or who held the position as Dazai no Sochi would go on to even more powerful positions back in Asuka.  Whilst this posting did move you further away from the politics—perhaps not always a bad thing—it also put you atop a structure where one had considerable power, authority, and autonomy, at least at this point. Next episode we'll get back to the court in Asuka and take a look at a little more of what is going on.  Before I end this, however, a quick administrative note about the podcast.  This creation is a labor of love.  It was started largely as a way to get myself to regularly dive into the Chronicles and really see what was going on.  In particular, I was excited about the Asuka period, because I don't think we really have enough of a sense of what life was like and what was going on back then.  It was clearly a very dynamic time, and yet we tend to see it through the lens of later Nara and Heian court culture, which was still very much evolving.  The stories that I *didn't* know about were what drew me to this project, and I hope that we've all learned a bit more as the project has continued. And we are reaching the end of the area that is covered by the main Chronicles, the Kojiki, the Nihon Shoki, and the Sendai Kuji Hongi, which have been our main guides through this period.  But that doesn't mean we are bringing things to a close. Next we have the Shoku Nihongi and many other grecords, and I am going to keep up with the project and the schedule as best I can.  In fact, it looks like I may be able to devote even more time to it in the near future as some drastic life changes are coming for me, such that I will no longer be working a 9-to-5 job while also trying to get this podcast out like clockwork twice a month—not to mention my other passion, teaching traditional Japanese martial arts here in the DC region at a local not-for-profit dojo.  This is happening as we are also in the process of building a house, traveling, and more.  But it does mean that we are going to be looking into alternative sources of funding beyond just donations.  We are eternally grateful to everyone who has donated, but I may end up doing something that I've been putting off for a while: allowing advertisements.  I want to do this so that we can continue to offer this for podcast for free, but hosting, staying up to date on sources, etc. does cost money.  I'm not looking to make a huge profit, but if we can at least get the podcast paying for itself, that would be a good start. Before I do that I'll look to find a way that we can get subscribers on Patreon and elsewhere ad-free copy.  I just need to figure that out, but once I do, I'll let you all know. So there you have it.  We aren't going to stop the podcast, but we may be adding a bit more to it in the future.  I hope, though, that we can do more beyond the historical chronicles.  For instance, did you know that we have an English translation of a 17th century cookbook up on our website, SengokuDaimyo.com?  I would love to redact those recipes and maybe provide some cooking videos for anyone who would want to try them.  A shoutout to Max Miller of Tasting History, who reached out to us about using a couple of our translations for his episodes on historical Japanese cooking – Max is a great guy and his series and cookbook are well worth following.  But there's a lot more to explore: one of my favorites so far that we've tried is "keiran", or "eggs": doughy balls filled with brown sugar and cooked in a miso based soup.  I don't know if there is anything like that still being served in Japan, but it's a strange and pleasant recipe and I would love to do that again and record it for everyone to try. All of this is in the works, and nothing will change immediately, but I wanted to keep you all in the loop.  Thank you so much for listening, I can't tell you how much it means. And of course, as always, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsBiblioBernardi, Luciano, Peter Sleight, Gabriele Bandinelli, Simone Cencetti, Luciano Fattorini, Johanna Wdowczyc-Szulc, and Alfonso Lagi. “Effect of Rosary Prayer and Yoga Mantras on Autonomic Cardiovascular Rhythms: Comparative Study.” BMJ 323, no. 7327 (2001): 1446–1449.Benson, Herbert, John W. Lehmann, Mark S. Malhotra, Ralph F. Goldman, Jeffrey Hopkins, and Mark D. Epstein. “Body Temperature Changes During the Practice of g Tum-mo Yoga.” Nature 295 (1982): 234–236.Benson, Herbert, Mark S. Malhotra, Ralph F. Goldman, Gregory D. Jacobs, and Jeffrey Hopkins. “Three Case Reports of the Metabolic and Electroencephalographic Changes During Advanced Buddhist Meditation Techniques.” Behavioral Medicine 16, no. 2 (1990): 90–95.Bremer, Brandon, Lorenzo Wu, Zoran Josipovic, and colleagues. “Mindfulness Meditation Increases Default Mode, Salience, and Central Executive Network Connectivity.” Scientific Reports 12 (2022).Brewer, Judson A., Patrick D. Worhunsky, Jeremy R. Gray, Yi-Yuan Tang, Jochen Weber, and Hedy Kober. “Meditation Experience Is Associated with Differences in Default Mode Network Activity and Connectivity.” Proceedings of the National Academy of Sciences 108, no. 50 (2011): 20254–20259.Britton, Willoughby B. and colleagues. Research associated with the “Varieties of Contemplative Experience” project on meditation-related challenges, adverse effects, and safety considerations in contemplative practice.Crowley, Aleister. Liber E vel Exercitiorum sub figura IX. In the A∴A∴ training corpus. Relevant sections include asana, pranayama, and dharana as foundational magical exercises.Dennison, Paul. “Insights From an EEG Study of Buddhist Jhāna Meditation.” Frontiers in Human Neuroscience 13 (2019).Fialoke, Shantala, Helen Weng, and colleagues. “Functional Connectivity Changes in Meditators and Novices During Yoga Nidra Practice.” Scientific Reports 14 (2024).Fox, Kieran C. R., Savannah Nijeboer, Matthew L. Dixon, James L. Floman, Melissa Ellamil, Samuel P. Rumak, Peter Sedlmeier, and Kalina Christoff. “Is Meditation Associated with Altered Brain Structure? A Systematic Review and Meta-analysis of Morphometric Neuroimaging in Meditation Practitioners.” Neuroscience & Biobehavioral Reviews 43 (2014): 48–73.Hölzel, Britta K., James Carmody, Mark Vangel, Christina Congleton, Sita M. Yerramsetti, Tim Gard, and Sara W. Lazar. “Mindfulness Practice Leads to Increases in Regional Brain Gray Matter Density.” Psychiatry Research: Neuroimaging 191, no. 1 (2011): 36–43.Kozhevnikov, Maria, Olesya Louchakova, Zoran Josipovic, and Michael A. Motes. “The Enhancement of Visuospatial Processing Efficiency Through Buddhist Deity Meditation.” Psychological Science 20, no. 5 (2009): 645–653.Kozhevnikov, Maria, John A. Elliott, Jennifer Shephard, and Klaus Gramann. “Neurocognitive and Somatic Components of Temperature Increases During g-Tummo Meditation: Legend and Reality.” PLOS ONE 8, no. 3 (2013): e58244.Laukkonen, Ruben E., and Heleen A. Slagter. “From Many to (N)one: Meditation and the Plasticity of the Predictive Mind.” Neuroscience & Biobehavioral Reviews 128 (2021): 199–217.Lomas, Tim, Juan Carlos Ivtzan, and Itai K. Fu. “A Systematic Review of the Neurophysiology of Mindfulness on EEG Oscillations.” Neuroscience & Biobehavioral Reviews 57 (2015): 401–410.Lott, James P., Richard J. Davidson, John D. Dunne, Thupten Jinpa, Antoine Lutz, and colleagues. “No Detectable Electroencephalographic Activity After Clinical Declaration of Death Among Tibetan Buddhist Meditators in Apparent Tukdam.” Frontiers in Psychology 11 (2021): 599190.Lutz, Antoine, Lawrence L. Greischar, Nancy B. Rawlings, Matthieu Ricard, and Richard J. Davidson. “Long-term Meditators Self-induce High-amplitude Gamma Synchrony During Mental Practice.” Proceedings of the National Academy of Sciences 101, no. 46 (2004): 16369–16373.Lutz, Antoine, Julie Brefczynski-Lewis, Tom Johnstone, and Richard J. Davidson. “Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise.” PLoS ONE 3, no. 3 (2008): e1897.Matko, Karin, Peter Sedlmeier, and colleagues. “Adverse Effects of Meditation and Mindfulness in Clinical Practice.” 2025.Patanjali. Yoga Sutras. Especially Book III, traditionally describing dharana, dhyana, and samadhi.Riegner, Gretchen, Fadel Zeidan, and colleagues. “Disentangling Self from Pain: Mindfulness Meditation-Induced Pain Relief Is Driven by Thalamic-Default Mode Network Decoupling.” Pain 164, no. 2 (2023): 280–291.Tang, Yi-Yuan, Britta K. Hölzel, and Michael I. Posner. “The Neuroscience of Mindfulness Meditation.” Nature Reviews Neuroscience 16 (2015): 213–225.Vago, David R., and David A. Silbersweig. “Self-awareness, Self-regulation, and Self-transcendence: A Framework for Understanding the Neurobiological Mechanisms of Mindfulness.” Frontiers in Human Neuroscience 6 (2012): 296.Zeidan, Fadel, and colleagues. Research on mindfulness meditation, pain modulation, attention, and the neural mechanisms of pain relief.Slagter, Heleen A., Antoine Lutz, Lawrence L. Greischar, Andrew D. Francis, Sander Nieuwenhuis, James M. Davis, and Richard J. Davidson. “Mental Training Affects Distribution of Limited Brain Resources.” PLOS Biology 5, no. 6 (2007): e138. Use for: Attentional blink, limited attention, and meditation changing how the brain allocates resources.Hölzel, Britta K., James Carmody, Mark Vangel, Christina Congleton, Sita M. Yerramsetti, Tim Gard, and Sara W. Lazar. “Mindfulness Practice Leads to Increases in Regional Brain Gray Matter Density.” Psychiatry Research: Neuroimaging 191, no. 1 (2011): 36–43. Use for: Neuroplasticity, repeated practice leaving measurable marks on the brain, and the “practice writes itself into the practitioner” idea.Laukkonen, Ruben E., and Heleen A. Slagter. “From Many to (N)one: Meditation and the Plasticity of the Predictive Mind.” Neuroscience & Biobehavioral Reviews 128 (2021): 199–217. Use for: Predictive processing, the brain as a prediction machine, meditation loosening automatic models, and the “veil” argument.Lutz, Antoine, Julie Brefczynski-Lewis, Tom Johnstone, and Richard J. Davidson. “Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise.” PLOS ONE 3, no. 3 (2008): e1897. Use for: Compassion meditation, loving-kindness, emotional circuitry, and training compassion as a repeatable state rather than just a moral idea.Kok, Bethany E., Kimberly A. Coffey, Michael A. Cohn, Lahnna I. Catalino, Tanya Vacharkulksemsuk, Sara B. Algoe, Marc A. Brantley, and Barbara L. Fredrickson. “How Positive Emotions Build Physical Health: Perceived Positive Social Connections Account for the Upward Spiral Between Positive Emotions and Vagal Tone.” Psychological Science 24, no. 7 (2013): 1123–1132. Use for: Loving-kindness, social connection, vagal tone, and the cautious “social nervous system” bridge.Black, David S., and George M. Slavich. “Mindfulness Meditation and the Immune System: A Systematic Review of Randomized Controlled Trials.” Annals of the New York Academy of Sciences 1373, no. 1 (2016): 13–24. Use for: Immune-system caution, inflammation markers, cell-mediated immunity, biological aging, and why this material should be framed as tentative rather than miracle healing.Burić, Ivana, Miguel Farias, Jonathan Jong, Christopher Mee, and Inti A. Brazil. “What Is the Molecular Signature of Mind–Body Interventions? A Systematic Review of Gene Expression Changes Induced by Meditation and Related Practices.” Frontiers in Immunology 8 (2017): 670. Use for: Stress biology, inflammatory gene expression, NF-kB-related language, and the cautious claim that mind-body practices may affect biology below ordinary mood.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

It's time for the Season 5 finale of The LIUniverse, which means another episode of ChuckGPT where we answer our audience's most vexing questions – this time via video from our Patreon Patrons. And to help us answer those questions, Dr. Charles Liu and co-host Allen Liu welcome back fan favorite guest and expert on ancient civilizations, author and educator Hannah Liu, M.Ed. As always, though, we start off with the day's joyfully cool cosmic thing: the completion of DESI's 5-year survey mapping millions of objects in the universe. The Dark Energy Spectroscopic Instrument completed the survey ahead of schedule, so there's still time to map millions more. Hannah tells us about mapping the universe in antiquity, starting with the first star catalog created by the Babylonians about 3,000 years ago. You'll hear about the Venus tablet from the first millennium BC, Chinese star charts from the Tang dynasty, and Atlas, the mythological Titan who was the “first astrologer.” Returning to the DESI survey, Chuck talks about the change in the dark energy content of the universe that we didn't really expect. Allen, our resident mathematician, talks about the velocity of universal expansion and a concept called “the jerk.” Then it's time for audience questions, and for this episode, we're doing something new. Both audience questions come from Patreon Patrons, and both are in video format so you can actually see our fans asking Chuck the questions – if you're watching rather than listening, that is. Our first question comes from Patron Lee Dubey, who asks, “Since atoms are mostly empty space, could all matter, including measuring devices, almost undetectably consume minimal space, warping the space around it? If so, could that cause gravity, and could the shrinkage cause a redshift related to dark energy?” We're not even going to try and summarize the explanation from Allen and Chuck here, except to say that the ensuing conversation includes the physics concept of “unparticles.” Hannah brings up Democritus, who, along with his teacher Leucippus in ancient Greece, first theorized the existence of atoms. Our next question comes from our Patreon Patron Lee Williams, who asks, “If we live in a simulation, is it correct to assume that there's an architect? Could there be a simulation without an architect?” Given that there's no scientific answer to either of these questions, Chuck turns to Hannah for enlightenment. While she explains that the question of whether we live in a simulation is a modern concept, Hanna discusses how humanity grapples with the questions of existence and higher powers, and why people engage with religion, magic, or quantum entanglement in the first place. In the free-wheeling, far-ranging conversation that follows, Allen brings up how we create simulations now, by creating processes and letting them run, to offer some perspective on the role of the architect. And yes, H.P. Lovecraft, “The Devil and Daniel Webster,” “Frankenstein: The Modern Prometheus,” and even Spider-Man somehow make it into the discussion. And that's it for this season of The LIUniverse. We want to thank all of you for your questions, your curiosity, and your help in keeping this experiment going. As Chuck always says, “Thank you for being a part of The LIUniverse.” We hope you enjoyed this episode, and this season, of The LIUniverse. If you do, please support us on Patreon. Credits for Images Used in this Episode: Map of DESI's 5-year survey. – Credit: Claire Lamman/DESI collaboration. Roman statue of Atlas (2nd century AD). Credit: Lalupa / Creative Commons The Venus tablet recording astronomical positions for Venus dating from the first millennium BC. – Credit: FAI / Creative Commons Chinese Tang dynasty star map made around the year 700. – Credit: Public Domain.   CHAPTERS 00:00 - We Welcome Back Archaeology Expert, Author and Educator Hannah Liu, M.Ed. 02:28 - Joyfully Cool Cosmic Thing: DESI Completes Its 5-Year Survey of the Universe 04:33 - Mapping the Universe in Antiquity 12:06 - The Empty Space in Atoms, Gravity, Shrinkage, and Dark Energy 16:42 - What Are Unparticles? 22:53 - Do We Live in a Simulation? Is There an Architect?

Heather is joined by fellow author and career strategist Mandy Tang for a candid conversation about grieving the life you thought you'd have—and finding meaning in the one unfolding before you. They explore career disappointment, identity shifts, unmet expectations, fertility journeys, and the quiet grief that can accompany life transitions. If you've ever questioned your path, struggled with burnout, wondered whether you're behind in life, or felt disconnected from the future you once imagined, this episode offers a thoughtful perspective on resilience, reinvention, and how the body often reveals change before the mind fully understands it. Heather Grzych, ADLC is an American author and teacher of Ayurvedic medicine who was formerly the president of the National Ayurvedic Medical Association and the head of product development for a multi-billion-dollar health insurance company. Heather's first book, The Ayurvedic Guide to Fertility, has sold thousands of copies worldwide, and her writing has been featured in Sports Illustrated, Yoga Journal, and the Sunday Independent. Her podcast, Wisdom of the Body, holds an average rating of 5 stars on Apple Podcasts and is in the top 2.5% of podcasts globally.  Mandy Tang is the author Heal Your Career Wounds: Navigating the Trauma of Today's Workplace. A career coach and holistic healer, she helps clients from Big Tech, start-ups, and the nonprofit sector bring more creativity and joy into their work lives. Her training includes an MBA in finance from Columbia, certification as a trauma-informed yoga instructor, and completion of a three-year shamanic practitioner program. Mandy runs the popular TikTok account @CareerCoachMandy with over 161K followers and a Skool community of artists and creators called the Everyday Creatives Club that meet weekly for accountability and inspiration. Visit her online at www.mandytang.co.    Connect with Heather:  Learn more at www.heathergrzych.com   Instagram.com/heathergrzych   Facebook.com/grzychheather     Read the first six pages of The Ayurvedic Guide to Fertility for FREE: https://www.heathergrzych.com    Connect with Heather to balance your health with Ayurveda: https://www.heathergrzych.com/book-online

Een korte oneliner, een emotionele reactie, een polariserend statement. Wie zonder al te veel nuance en bedenktijd communiceert krijgt aandacht. Ook in de politiek. Wat betekent dat voor de democratie en het politieke debat? Winnen emotie en snelheid het van de inhoud? Leer van politiek adviseur Julia Wouters, politicus Paul Tang en communicatiewetenschapper Paul Hendriks Vettehen over de invloed van de strijd om aandacht op het politieke debat. Aandachtsdemocratie: Wat doet de strijd om aandacht met de politiek? | Lezingen en gesprek met politiek adviseur Julia Wouters, politicus Paul Tang en communicatiewetenschapper Paul Hendriks Vettehen Bekijk de terugblik: https://www.ru.nl/diensten/sport-cultuur-en-ontspanning/radboud-reflects/nieuws/aandachtsdemocratie-wat-doet-de-strijd-om-aandacht-met-de-politiek-lezingen-en-gesprek-met-politiek-adviseur-julia-wouters-politicus-paul-tang-en-communicatiewetenschapper-paul-hendriks Bekijk de video: https://www.youtube.com/watch?v=LgaAEgDQc2s&t=1s Like deze podcast en abonneer je op dit kanaal. Bekijk ook de agenda voor nog meer verdiepende lezingen: www.ru.nl/radboudreflects Wil je geen enkele verdiepende lezing missen? Schrijf je dan in voor de nieuwsbrief: www.ru.nl/rr/nieuwsbrief

TANG.MUSIC（OST）唐鸣 - 原创纯音乐合集

Brad Gerstner sits down with Gavin Baker and Andrew Fox of Atreides Management, alongside Altimeter partner Clark Tang, to break down one of the biggest questions in tech and markets: how should investors think about the SpaceX IPO?They unpack the major levers behind SpaceX's next phase: Starship rapid reusability, Starlink broadband and direct-to-cell, Elon's emerging AI compute business, xAI's model ambitions, the Cursor acquisition, and the long-term promise of orbital data centers. The group also debates whether SpaceX is becoming a new kind of AI hyperscaler — “Elon Web Services” — and what that means for the future of compute, cloud, and frontier intelligence.Then they dive into the latest model race: Fable 5, Mythos, ChatGPT 5.5, long-running agents, open source vs. frontier models, Nvidia vs. ASICs, the AI CapEx boom, and why the market may still be underestimating the scale of AI demand. Enjoy another episode of BG2!Timestamps:(00:40) Intro — SpaceX IPO in Two Days, Mythos Launches, Taiwan Takeaways(03:05) xAI's Google & Anthropic Deals: Highest Operating Profit Per Gigawatt(13:28) "Elon Web Services" — Nobody Had AI Compute in the SpaceX Model(19:08) Data Centers Are Not Commodities: First-Principles Design(26:01) Orbital Compute Economics: $5B Per Gigawatt in Space vs. $25B on the Ground(29:25) The Most Underrated Variable: What Cursor Does for xAI's Model(35:05) Bull & Bear Case — Can SpaceX Really 8X Revenue in 4 Years?(37:00) Post-IPO Drawdowns, Lock-Ups & How to Size the Position(43:56) Fable 5, Mythos & Why Snapshot Benchmarks Are Broken(51:00) Frontier vs. Open Source: 90% of Revenue Accrues at the Frontier(01:04:11) $1.5T in CapEx vs. $300B in AI Revenue — Does the Math Math?(01:18:13) The Next $1 Trillion: Three Companies, Half the TimeProduced by Edward Schmidt & Dan ShevchukMusic by Yung SpielbergAvailable on Apple, Spotify, www.bg2pod.comFollow:Brad Gerstner @altcap https://x.com/altcapGavin Baker @GavinSBaker https://x.com/GavinSBakerClark Tang @_clarktang https://x.com/_clarktangBG2 Pod @bg2pod https://x.com/BG2Pod

Send us Fan Mail The rules of user discovery are undergoing a massive rewrite. This week, the Near Media roundtable features top search minds Cindy Krum, Krystal Taing, and Greg Gifford to analyze the long-term strategic impacts of Google I/O and Google Marketing Live. The panel maps out exactly how Google plans to transform its core search application into a fully transaction-based ecosystem that handles everything from discovering local venues to completing checkouts natively inside the search framework.Get an inside look at the technical mechanics behind Google's AI infrastructure, the roll-out of custom Google Spark agents, and the game-changing conversational interface of Ask Maps. We explore how these tools handle multi-variable, highly contextual natural language queries that used to break traditional local search algorithms. Tune in to explore why data privacy boundaries are fading into predictive personalization, how businesses can remain visible when traditional website traffic metrics shift, and where the future of e-commerce stands as tech platforms push for direct digital checkouts. Subscribe to our newsletters and other content at https://www.nearmedia.co/subscribe/

What if the same brain states people spend years chasing through psychedelics could be accessed through meditation alone, and in as little as seven days? In this fascinating solo episode, Darin Olien explores groundbreaking new research from University of California San Diego, Harvard University, Massachusetts General Hospital, and University of Montreal suggesting that meditation may produce brain patterns remarkably similar to those observed during psychedelic experiences. From the suppression of the default mode network and increases in neural complexity to neuroplasticity, endogenous opioids, and measurable biological changes in the bloodstream, Darin unpacks the science behind one of the most powerful, and completely free tools available to human beings. He also walks listeners through a practical seven-day protocol combining focused-attention meditation, Vipassana, breathwork, walking meditation, and loving-kindness practices designed to help cultivate greater awareness, emotional resilience, cognitive flexibility, and inner peace. What You'll Learn The groundbreaking UC San Diego meditation study and its surprising findings Why meditation may create brain states similar to psilocybin What the default mode network is and how it shapes everyday thinking How meditation may reduce rumination, anxiety, and self-referential thought The concept of brain criticality and cognitive flexibility Why post-meditation blood samples stimulated neuronal growth How meditation influences neuroplasticity and whole-body biology The differences between Samatha and Vipassana meditation What advanced monks are teaching scientists about consciousness The limitations and caveats of current meditation research A practical seven-day meditation protocol anyone can begin Why meditation may be one of the most powerful health interventions available today Chapters 00:00:03 – Welcome to SuperLife 00:00:33 – Sponsor: Alkemis and the hidden toxicity of indoor air 00:00:57 – Conventional paints, petrochemicals, and endocrine disruptors 00:01:24 – Why VOCs and PFAS may be affecting your home environment 00:01:55 – Fire-resistant mineral paints and healthier living spaces 00:02:27 – Cradle to Cradle certification and sustainable design 00:03:23 – The meditation study Darin can't stop thinking about 00:03:33 – Scanning the brains and blood of meditators 00:03:44 – Brain activity resembling psilocybin experiences 00:04:09 – The promise of a seven-day meditation protocol 00:04:22 – Psychedelics, consciousness, and dissolving the sense of self 00:04:47 – Ancient practices and modern scientific validation 00:05:23 – Why meditation research is entering a renaissance 00:05:41 – Harvard, Massachusetts General Hospital, and advanced consciousness mapping 00:06:00 – University of Montreal's study of monks with 15,000+ hours of practice 00:06:16 – Why psychedelics and meditation are converging scientifically 00:06:37 – What listeners will learn in today's episode 00:06:54 – Breaking down the UC San Diego retreat study 00:07:18 – Thirty-three hours of meditation, breathwork, and group practice 00:07:42 – EEG scans, blood draws, and laboratory neuron testing 00:08:05 – Reduced activity in the default mode network 00:08:24 – The science of mental chatter and rumination 00:08:50 – Blood plasma stimulating new neuronal growth 00:09:02 – Neuroplasticity and new neural connections 00:09:29 – Increased cellular metabolism and endogenous opioids 00:10:13 – Samatha vs Vipassana meditation explained 00:10:42 – How different meditation styles reshape the brain 00:10:50 – Harvard's advanced meditation consciousness studies 00:11:18 – Mapping concentration states and consciousness cessation 00:11:46 – Ancient contemplative traditions meeting modern neuroscience 00:11:50 – Important limitations of the research 00:12:05 – Why advanced monks aren't average practitioners 00:12:20 – Correlation versus causation in psychedelic comparisons 00:12:48 – What may actually be happening inside the brain 00:13:03 – Understanding the default mode network 00:13:26 – Anxiety, depression, addiction, and overactive self-talk 00:13:53 – Why meditation and psilocybin share common neurological effects 00:14:10 – Beginner studies showing measurable brain changes 00:14:28 – Brain criticality and cognitive adaptability 00:14:48 – The most surprising finding: meditation changes the blood 00:15:05 – Meditation as a whole-body signaling event 00:15:18 – Better sleep, digestion, hormone balance, and recovery 00:15:39 – Neuroplasticity, immune function, metabolism, and pain regulation 00:15:56 – Why meditation may be the ultimate free medicine 00:16:10 – Introducing the seven-day meditation protocol 00:16:34 – Sponsor break: Alkemis Paint 00:19:02 – Building a research-backed at-home meditation practice 00:19:24 – Why consistency matters more than total hours 00:19:41 – Combining focused attention and open monitoring 00:19:53 – Days 1–3: Stabilizing attention 00:20:02 – Morning focused-attention meditation instructions 00:20:34 – Evening body scan practice 00:21:04 – Preparing the brain for deeper awareness 00:21:08 – Days 4–5: Opening awareness through Vipassana 00:21:31 – Letting thoughts, sensations, and sounds pass freely 00:21:39 – Evening box breathing for nervous system regulation 00:22:01 – Why days four and five often feel more challenging 00:22:11 – Days 6–7: Deepening and integrating the practice 00:22:27 – Walking meditation and embodied awareness 00:22:52 – Loving-kindness meditation and compassion training 00:23:02 – Vagal tone, heart rate regulation, and inflammation reduction 00:23:18 – Three rules that determine success 00:23:26 – Eliminating distractions and protecting attention 00:23:36 – Why you should never judge your meditation sessions 00:24:00 – Extending the practice beyond seven days 00:24:19 – Psychedelics, meditation, and the search for transformation 00:24:51 – What the medicine always teaches: sit with yourself 00:25:03 – The wellness industry's tendency to monetize stillness 00:25:20 – Why you don't need expensive tools to transform 00:25:36 – Meditation as radical self-reclamation 00:26:02 – Meeting yourself without distraction 00:26:17 – Final reflections and closing thoughts 00:26:29 – Outro and farewell Thank You to Our Sponsors Alkemis: Go to https://alkemispaint.com/ and use code DARIN10 for 10% off your order. Manna Vitality: Go to mannavitality.com/ and use code DARIN12 for 12% off your order. Join the SuperLife Patreon: This is where Darin now shares the deeper work: - weekly voice notes - ingredient trackers - wellness challenges - extended conversations - community accountability - sovereignty practices Join now for only $7.49/month at https://patreon.com/darinolien Find More from Darin Olien: Website: darinolien.com Instagram: @darinolien Book: Fatal Conveniences Platform & Products: superlife.com New Show: Roadmap to Happiness Key Takeaway "Perhaps one of the most profound discoveries emerging from modern neuroscience is that many of the states of awareness humans have sought through substances, rituals, and external interventions may already be available within us. Meditation is not simply a relaxation practice—it appears to be a biological, neurological, and consciousness-altering intervention capable of reshaping the brain, changing the body, and transforming how we experience reality. The question is not whether the door exists. The question is whether we are willing to sit still long enough to walk through it." Bibliography/Sources: Here is the fully formatted bibliography for the "Seven Days to a New Brain" episode. It is organized by category, formatted in strict APA Style (7th Edition), and includes a direct link for every single source : Primary Studies Brewer, J. A., Worhunsky, P. D., Gray, J. R., Tang, Y. Y., Weber, J., & Kober, H. (2011). Meditation experience is associated with differences in default mode network activity and connectivity. Proceedings of the National Academy of Sciences, 108(50), 20254–20259 . https://doi.org/10.1073/pnas.1112029108 Lieberman, J. M., Rahrig, H., Britton, W. B., et al. (2025). Toward a neuroscience of consciousness using advanced meditation. Neuroscience & Biobehavioral Reviews . https://meditation.mgh.harvard.edu/files/Lieberman_25_NeuroscienceAndBiobehavioralReviews.pdf Pascarella, A., Jerbi, K., et al. (2026). Meditation induces shifts in neural oscillations, brain complexity, and critical dynamics: Novel insights from MEG. Neuroscience of Consciousness . https://pubmed.ncbi.nlm.nih.gov/41287816/ Patel, H., et al. (2025). Intensive meditation retreat induces rapid changes in brain activity, blood-based biomarkers, and neurotrophic signaling. Communications Biology . https://today.ucsd.edu/story/meditation-retreat-rapidly-reprograms-body-and-mind Shinozuka, K., et al. (2025). Neuroelectrophysiological correlates of extended cessation of consciousness in advanced meditation [Preprint]. bioRxiv . https://meditation.mgh.harvard.edu/files/Shinozuka_25_bioRxiv.pdf Van Lutterveld, R., et al. (2025). An intensively sampled electroencephalography case study of advanced concentration absorption meditation (jhana) [Preprint]. SSRN . https://meditation.mgh.harvard.edu/files/VanLutterveld_25_SSRN.pdf Supporting Press Coverage & Explainers Harvard Gazette. (2026, January). Your brain on advanced meditation . https://news.harvard.edu/gazette/story/2026/01/your-brain-on-advanced-meditation/ Medical Xpress. (2026, February). Study of 12 monks finds meditation heightens brain activity, reshaping neural dynamics . https://medicalxpress.com/news/2026-02-monks-meditation-heightens-brain-reshaping.html PsyPost. (2026). Brain scans of Buddhist monks reveal how different meditation styles alter consciousness . https://www.psypost.org/brain-scans-of-buddhist-monks-reveal-how-different-meditation-styles-alter-consciousness/ ScienceDaily. (2026, April 6). Scientists say 7 days of meditation can rewire your brain . https://www.sciencedaily.com/releases/2026/04/260406192913.htm UC San Diego Today. (2026). Meditation retreat rapidly reprograms body and mind. UC San Diego News Center . https://today.ucsd.edu/story/meditation-retreat-rapidly-reprograms-body-and-mind Université de Montréal. (2026, January 5). Meditation doesn't rest the brain, it reshapes it. UdeMNouvelles . https://nouvelles.umontreal.ca/en/article/2026/01/05/meditation-doesn-t-rest-the-brain-it-reshapes-it  

On this episode we revisit Old Grand-Dad 114. We chat about waging war with the pool again, Kyle's PHD in chemistry, angering the pool fairy, five sources saying not to do this at home project, the joy of home ownership, Old PawPaw, sounding so Alabama, Nick's most recommended bottle, eating a bag of tang with a spoon, nostalgic sweet and uncomplicated, paying for the liquid, Billie Eilish, you cannot eat animals and eat animals at the same time, snapping into a Slim Jim, Charlotte's Web, where does our food come from, respect for the food we eat, what it means to be a meat eater, having one bad day, removing yourself from the factory farm part, are we hypocrites, and minimizing the suffering where we can.   Support Us On Patreon: https://www.patreon.com/DrepandStone We'd love to hear from you! https://linktr.ee/DrepandStone Don't forget to subscribe! Episode 349

Welcome to another segment of the UnMind podcast and DharmaByte column. I would like to share a concern about something I have witnessed in the propagation of Zen. I am afraid that Zen in America is being categorized — in my opinion, erroneously -— as a "religion," during its second century in the West. As Zen assimilates into the volatile and increasingly violent American cultural milieu — primarily under the influence of Christian and Judaic traditions — Zen is widely, and wildly, misinterpreted as a faith or belief system. Buddhism is counted as one of the world's big four religions, we are told. But unlike Christianity, Islam or Hinduism, as well as Judaism, Buddhism is not a form of theism. I would not go so far as to categorize it as atheism — which is said to be the strongest form of theism — but that the question of the existence or nonexistence of God with a capital "G," or a pantheon of gods with lower "g's," simply does not arise. The traditional Zen saying would classify the term "god" as a "head upon a head" — a superfluous addition — on top of the reality that we all face in life. If god is what god is purported to be — i.e. omniscient and omnipresent — then there is no need to name that concept. More to the point, Zen is not based on a set of beliefs, or doctrine, but upon direct experience, whether yours or that of Buddha — who, after all, was not a Buddhist, any more than Christ was a Christian. Both were human beings, just like you. According to my poor understanding, in Buddhism, no independent, self-existent entity can be found anywhere in the universe. "Universe" is another word for naming the totality, but it is not conceived of as a conscious being, though the phrase "Vairocana Buddha" or "Cosmic Buddha," used to designate the concept, may suggest as much. An AI / Wikipedia summary says: Vairocana is the "Cosmic Buddha" or "Great Illuminator" in Mahayana and Vajrayana Buddhism, representing the ultimate, formless truth (Dharmakaya) and the source from which all Buddhas emanate. Unlike historical figures, he is a universal Buddha, often depicted at the center of the Five Dhyani Buddhas, embodying wisdom and dispelling ignorance. The "he" pronoun here is a tell — that Buddhist cultures of origin were patriarchal if not misogynistic — and any spiritual beings were cast in the mold of humanity. A section in the ancient Ch'an poem, Hsinhsinming—Trust in Mind, refers to this idea of an essential truth from the perspective of personal experience, characteristic of Zen: If the mind makes no discriminationsthe ten thousand things are as they are of single essenceUnderstanding the mystery of this One-essencewe are released from all entanglementsWhen all things are seen equally the timeless Self-essence is reached Note that this underlying unity, or noumenon in today's vernacular, is a thread running through the "ten thousand things," or all phenomena, not just human consciousness. "Timeless Self-essence" may smack of the western concept of an eternal soul, but this assumption amounts to a kind of cultural appropriation, interpreting the 7th century Chinese view of "essence" as a self-existent entity, which is anathema to Buddhism. The historical Buddha, Shakyamuni, testified to the fact that he found no evidence of any such transmigrating soul, or the Sanskrit "atman," in his experience in meditation. He used an analogy to what was at that time a familiar object, a chariot — which, when disassembled and the parts laid out on the ground, no longer exists. The functional reality exists only in the assemblage. The contemporary term of art for what remained was sunyata, usually translated as "emptiness." But this term does not merely point to an absolute void, as it is often misinterpreted. Again, from our online gurus: Śūnyatā (Sanskrit) or Suññatā (Pali), commonly translated as "emptiness," "voidness," or "openness," is a foundational Buddhist philosophy referring to the lack of inherent, independent existence in all phenomena. It means all things—including the self—are empty of a separate, permanent ego, existing instead in a constant state of interdependence and change. I lean toward "openness," and note that "constant interdependence...and change" do not amount to a "state." There is nothing static about it. All things found in the universe are not things at all, but interconnected causes and conditions in constant flux — wave functions in science-speak. Likewise, aggregate reality: uni-verse, is not itself a "thing." The normal concept of "God" as a transcendent being does not stray far from this idea, except in depictions of Him or Her as human in form. As we are part of this universe, the idea that we can realize this unity with God or the cosmos permeates most religious belief systems. In Zen this proposition has the more prosaic connotation of being the truth, whether we know it or not. If God is anything, God is everything. The prospect of realization or awakening requires relinquishing our dualistic conceptions regarding this truth. Again, the great Chinese sage captures the dilemma in relatable terms: Denying the reality of things misses their realityAsserting the emptiness of things misses their realityThe more we talk and think about itthe further astray we wander from the truthStop talking and thinking and there is nothing you will not be able to know So while I maintain that Zen is not a religion in the conventional sense, what it is pointing to is the essential founding impulse of all religions, as well as philosophy: a realization of the truth of existence. Whether one interprets that realization as a religious experience or not does not change the fact of it. Again, Master Sengcan reminds us: Now there are sudden and gradualin which teachings and approaches ariseWith teachings and approaches distinguishedeach has its standardswhether teachings and approaches are mastered or notreality constantly flows "Sudden and gradual" here refers to the so-called Southern and Northern schools of Zen in China that preceded Sengcan by a couple of centuries. But they could just as well refer to today's various theistic religions with their multitude of denominations, or even to schools of philosophy, as well as theories and hypotheses of science. I italicize that last phrase, "reality constantly flows," as a simple truth, one that does not necessarily negate any of the various religious or philosophical worldviews, but amounts to a universal caveat: that whatever belief you may adhere to, it cannot possibly capture the totality of reality. Zen inquiry is said to take off from where philosophy leaves off, the latter having gotten there in a more roundabout manner. Whatever the starting point and mode of analysis, finally we are left with the "hard problem of consciousness," to co-op the phrase coined by the philosopher David Chalmers. Or as Master Dogen is said to have said, "At last we are left with ambiguity." One particular way of understanding various approaches to practice was taught by Kuei-feng Tsung-mi. Tsung-mi was a C'han master, and also the fifth Ancestor of the Hua Yen tradition in the Tang dynasty in China . He spoke of five different kinds of Zen, which are bompu zen or “usual zen,” gedo zen or ” Outside Way zen,” shojo zen or “Hinayana practice,” daijo zen or “Great Practice zen” and saijojo zen or “Easy and perfect” zen. In this sense, we could say that zen with a small “z” means simply a form of practising. Begin Here: Five Styles of Zenby Ven. Anzan Hoshin roshiZazen-ji, October 14, 1989[from the book, “Before Thinking”] Let us embrace this hard problem, and the inconclusiveness of its resolution, as we continue exploring the original frontier of Mind, and sharpening the razorblade of Zen. To make these postings a bit more interactive, please let me know if you have any subjects you might like me to address in future. My current focus is on the two underlying themes of my first and second published volumes, "The Original Frontier" and "The Razorblade of Zen," both available online. The former is a kind of user's manual for meditation, specifically of the Zen flavor, or zazen; the second is about where I see Zen fitting into the American cultural milieu as a third, alternative way, between the extremes of rationalism and science, leading to secular reductionism on one end of the spectrum, with those of theism and religion, or fundamentalism at the outer reaches on the other end. Zen lives in the middle. In these two books, both the personal and social spheres of practice-experience are engaged, separated for clarity of message. Implications for the natural sphere in the long term — if it is not already too late, in terms of climate change, for one example — I leave to you. Zen may offer our last and best hope for world peace, and saving our home planet. Implications for our understanding — or better, comprehending — the universe, and our place in it, I also leave to you. You are more likely to find your answers to the deeper questions on the cushion than off of it. But — no guarantees.

Today on The Gist, we analyze the Maine U.S. Senate race as Democrat Graham Plattner navigates a growing scandal while facing incumbent Susan Collins in a contest that tests party loyalties. Then, UC Davis law professor Aaron Tang discusses his PBS series, Breaking the Deadlock. Tang explains how his program uses high-stakes, fictionalized scenarios to force experts beyond their rehearsed talking points and toward genuine, civil discourse. Produced by Corey Wara Video and Social Media by Geoff Craig Do you have questions or comments, or just want to say hello? Email us at ⁠⁠⁠⁠thegist@mikepesca.com For full Pesca content and updates, check out our website at https://www.mikepesca.com/⁠ For ad-free content or to become a Pesca Plus subscriber, check out ⁠⁠⁠⁠https://subscribe.mikepesca.com/ For Mike's daily takes on Substack, subscribe to The Gist List https://mikepesca.substack.com/ Follow us on Social Media:⁠⁠⁠⁠ YouTube https://www.youtube.com/channel/UC4_bh0wHgk2YfpKf4rg40_g⁠⁠⁠⁠ Instagram https://www.instagram.com/pescagist/ X https://x.com/pescami TikTok https://www.tiktok.com/@pescagist To advertise on the show, contact ⁠⁠⁠⁠sales@amplitudemediapartners.com Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

A big part of the court are the actual court nobles, so this episode we are taking a look at some of the ones mentioned in the Chronicles for this reign. For more, check out https://sengokudaimyo.com/podcast/episode-150 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 150: Nobles of Jitou Tennou's Court   Maro donned his light blue robes and made his way to the court.  As he arrived, the sun was just peaking over the horizon, and as it bathed the court in the golden morning light the dark shadows were dispelled, leaving in their wake a colorful scene, as various court officials headed this way and that, gathering in their offices to pick up on the work that they had left unfinished the day before. As an ohotoneri, Maro was often sent to and fro between the offices of the different departments. As such, he was able to see how they worked, and he wondered to himself which department would have the best opportunity for advancement.  His family had connections over at the Department of Prisons, and it was definitely a place he could make a name for himself, especially if he attached himself to one of the newly minted magistrates.  On the other hand, the Jingikan, the Ministry for Kami Matters, had some of the most important and sought after positions.  After all, no matter what the secular administration did, when there was no rain for the fields, it was the kami to whom the court turned.  And the members of the Jingikan who helped make those ceremonies happen were known to be well rewarded for their troubles. Perhaps he would be better off taking a more modest position, such as with the Jibu-sho, the Department of Civil Administration.  It was mostly focused on the maintenance and execution of the bureaucracy, and wasn't necessarily a place to seek the limelight, but perhaps that also offered some opportunity.  Do well in one position, and who knows what that could open up to you in the long run?  Maybe one day Maro could make it up to become a Nagon, a Counsellor, or even one of the Daijin, the great ministers at the very head of the council of state.Maro almost laughed at the thought, but he didn't put it aside entirely.  After all, as impossible as it might seem now, the world was still changing, and who knew what opportunities might be waiting just around the corner?   This episode continues our look at the reign of Uno no Sarara, aka Jitou Tennou.  I would note that we have now reached the last chapter of the Nihon Shoki, which ends with the end of Uno no Sarara's reign in 697.  In this chapter, we have not quite 11 years to cover, and we've already talked about the first three of those years, which featured succession issues and a long mourning time for Uno's husband Ohoama, aka Temmu Tennou, culminating in the sudden death of her only son, the Crown Prince and heir apparent, Prince Kusakabe, in 689.  We also went over what was happening on the continent, with powerful women like Uno no Sarara either on or behind the throne in Silla and the Tang dynasty.  To quickly recap the succession issues: When Kusakabe died, tthat left the throne in a somewhat tenuous position.  There were two other male heirs that would seem to have a claim on the throne as well.  The first was Prince Takechi, who was technically Ohoama's eldest son, but the Chroniclers claim that his late mother was not sufficiently royal for him to have a serious claim.  Then there was Prince Karu, the only known son of the late Crown Prince Kusakabe, and had been born 6 years earlier, in 683, to the Crown Prince and his wife, Princess Abe.  Princess Abe was a daughter of Naka no Oe, and a half-sister to Uno no Sarara.  She was actually a year older than Kusakabe, and would continue to look after the young Prince Karu.  So, Prince Karu was only about 7 years old when his father passed away: much too young to be taking the throne, let alone a firm hand in the politics of the time.  And given the mortality statistics of the time, there is so much that could happen to him before he reached the age of majority.  And remember, there were already some questions about legitimacy, and we already discussed the fact that about 30 nobles had gathered in support of Prince Ohotsu right after Ohoama's death.  Uno no Sarara had that whole issue quashed and Prince Ohotsu had died, but it was nonetheless a stark reminder that things could change quickly. So at this point in Uno no Sarara's reign, there is a great deal of uncertainty afoot, and there are quite a few individuals named in the Chronicles who stand to benefit from sticking their fingers into politics in one way or another.  This episode, we're going to look at some of those individuals, their roles in the court, and the effect they had on Yamato.  Some of those people named are particularly interesting in that they were involved in the conspiracy with Prince Ohotsu, and would continue to be highly influential in the government.  For example, Iki no Hakatoko, Nakatomi no Omimaro, and Kose no Tayasu, and Yakuchi no Wotokashi are all name-dropped, which we'll get into more later.  It feels significant, however, that there were some 30 nobles all told, and beyond these four and the apparent ringleaders, we don't learn anyone else's names.   The importance of prominent individuals in the court has been a constant theme in the Chronicles and in this podcast, so getting to know the court is definitely important. Moreover, during this time period as we get more and more written sources from which to work from we will see more and more information on individuals.  Some of that will come from the Nihon Shoki and the records that come after—the Shoku Nihongi.  Others, however, are from sources like the Man'yoshu, where bits of biographical data are found about the authors that they mention.  There are also family diaries and later genealogies.  Some of these sources are a bit more trusted than others, especially when they were compiled centuries later and we don't exactly know what sources they, themselves, were working on.  Still, even if it isn't 100% accurate, it does give us a picture of what was going on beyond just the royal family. I think it is also helpful to understand some of the overall court dynamics.  If you are familiar with the Heian period, especially around the time of things like the Tale of Genji, you are probably well acquainted with the Fujiwara family—I'll probably need to do an entire episode just on them at some point.  Essentially, there would come a time where almost the entire court was made up either of royals or of members of the Fujiwara clan, or uji.  In fact, even that distinction wasn't really accurate as the Fujiwara family had so intermarried with the Royal family that every sovereign—every Tennou and even most of their consorts—were directly related to members of the Fujiwara.  Not only that, but members of the Fujiwara family held the position of regent—whether the sovereign was of age or not—and effectively ruled the country, with the Tennou being largely relegated to a mouthpiece with ceremonial duties.  It would get so bad that we would see the splitting of the Fujiwara uji into smaller households, and the political fights were often between members of the different households of the same family.  There is a reason that a good portion of the Heian period is sometimes called the Fujiwara period. However, now during the late Asuka period, we see something a little different.  The marriage politics of the Soga had been violently suppressed about a half century earlier, and a lot of different names flourished in the Yamato court, as youmay have noticed any time I've rattled off a bunch of names and your eyes started crossing because of it.  But that's the reality we see: there were a lot of different families, and individuals, all jockeying for influence.  And they were in a period of disruption, where lots of change was happening.  That change meant there was also a lot of potential. And I hope you don't mind if I take a quick time-out here, but so often we read history and we forget to learn lessons from it, and one overarching lesson is:  if you are a part of an organization—a company, a club, government, school, or anything like that—one thing you are going to have to deal with is change.  It comes in many forms and happens whether or not you personally agree with it. It can be destructive and it can be frightening, because we often don't know what is on the other side of it, but it also presents opportunities.  After all, if you don't know what comes next it probably means other people don't, either.  And if you can be the one to provide direction you can have a huge influence on what comes next.  And change has been a constant theme in this period of Yamato history, in so many ways.  Take the reorganization of the government as one example: they had introduced these 8 departments, which had names and were set up in various ways, but it wasn't like you had experienced people to run them as they had been on the continent.  So you had names and the forms of things, but there were a lot of people figuring out just how to actually put this new structure into practice, and leverage them to do what they were supposed to do.  In the process, there were a lot of opportunities to innovate and figure out how to do it within the cultural milieu of the archipelago.  So all of these individuals, from these various families, all had opportunities staring them in the face.  They just had to figure out how to make the best of it. Now, don't get me wrong:  Those with the money, the connections, and the influence still had a leg up, and this was still a hierarchical society, where your family dictated, to some extent, your position in society.  The introduction of individual court rank, as opposed to just the kabane that ranked uji, was pushing against that, and had already caused a reformation that flattened a lot of the previous kabane into just eight distinctions, but those distinctions still existed.  Even had they not, simple matters of inherited wealth and the value of goods produced in a family's home territory would still have provided tremendous advantages.  But there isn't an indication of the kind of large-scale consolidation of resources that we will see in later periods, such as the Fujiwara example that we were just discussing.  Oh, sure, we aren't going to see a farmer suddenly make it big at court in some kind of rags-to-riches story, but at the upper end of society we still have a lot of apparent diversity. And so, let's get to know some of these individuals that the Chronicles tell us about.  Before we do that, though, let's recap a little bit about how the court worked. Every member of the court was effectively employed by the State.  They had an official job with duties they were supposed to oversee.  In the case of lower level functionaries, they were likely expected to actually do most of the work, while at the top of the hierarchy you had nobles who were more likely decision-makers, who would approve or disapprove of the work and direct strategic resources. Those working in the court had official uniforms—the round-necked garments of the continent.  What would be called a "caftan" farther west.  These were based on the foreign garments popular in the Tang court and elsewhere. The color and pattern of official clothing appears to be something that goes back to early in this new continental style government, and we see suggestions of color schemes from a relatively early age.  However, in 690 we see the clearest such outline of just what everyone was wearing. As a reminder, the court rank system of the day was made up of a Princely and a Commoner system.  Princely ranks originally included two ranks of the Myo class, and four of the Jou class, each rank divided into either "Great" or "Broad", for twelve Princely ranks, though honestly we only ever really see the four Jou class of ranks in use. Below that were the ranks for the common nobles—those with family names who did not have any kind of royal claim.    For them there were six classes of rank—Shou, Jiki, Gon, Mu, Tsui, and Shin, in that order.  Each class was made up of four ranks, which were further divided into upper and broad categories, creating 48 total ranks. Your rank determined your precedence at court—where you were sat, what jobs you were allowed to take on and, most importantly, the amount of money that you could expect to receive as part of a stipend.  Naka no Oe had previously consolidated the land-holdings and asserted claim over all of it.  The taxes from the households on the land went to the government to pay the stipends of the nobles in the court, who were, ostensibly, employees of that same government.  Your rank determined what you were owed, though this could also be augmented by various edicts. So there you go: rank in the court was tied to many of the things that the elites wanted, from wealth to status and access to various opportunities. The color of official clothing followed the rank system.  So Princes of the first two ranks of the Jou class were given robes of dark purple, and the third and four ranks were given robes of bright purple, which they shared with highest class of rank of the common nobles, the Shou rank class. Below that, nobles of the Jiki class would wear robes of dark red, and those of Gon would wear dark green.  The Mu rank class, the next down, was Light Green, and then Tsui was Deep Blue and Shin was Light blue. So in order you would see robes of Dark Purple, Bright Purple, Dark Red, Dark Green, Light Green, Deep Blue, and Light Blue.  The color gave you a certain indication of where the person sat in the overall hierarchy of the court, and provided you clues as to how you should address them, who would give deference, etc.  In later centuries, we are even told that deference was given in meetings, which is to say that once a person of higher rank provided input on a topic, nobody of lower rank was able to contradict them for fear of the consequences.  So it also told you who got the last word. This then was the world that the nobles of the court inhabited.  As we've seen in previous episodes it wasn't just bureaucratic work, but also banquets, archery contests, and Buddhist congregations and sutra readings.  There were rituals, dances, and diplomatic embassies—not to mention all of the ceremonies around the death or ascension of the sovereign.  In this world, one's reputation was everything.  You wanted to be seen as good at your job, but also, just like today, people were more likely to promote and support those they knew, and so it helped to have friends.  However, there were also a limited number of top spots, and so every promotion would have likewise meant plenty of disappointed nobles who didn't get the job.  But that is enough background.  Let's take a look at some of the nobles themselves, starting with the four from the Prince Ohotsu conspiracy.   The first name in the list is perhaps the least interesting.  His name is Yakuchi no Wotokashi.  Although he was the highest ranking of the four, he is also the least mentioned in the Chronicles and elsewhere, and we know very little about him.  So we'll talk about him later on, for completeness, but for now it may be best to skip him until we have a better handle on others in the court. In contrast, we know a bit more about his co-conspirators.  In fact, we've already talked about one of them at length:  Iki no Hakatoko.  We first heard about Iki no Hakatoko when talking about the Tang dynasty, and discussed him at length in Episode 123.  He was one of the members of the embassy to the Tang dynasty back in the early 660s that got delayed on account of Tang Gaozong initiating the war against Yamato's ally Baekje.  The fact that the Nihon Shoki directly pulls from Hakatoko's work, known to us, today, as the Iki no Hakatoko Sho, makes it one of the few early named written works that we know about.  Unfortunately, it is no longer extant except for what is preserved in the Chronicles, but it is still incredible that we have essentially an eyewitness account of what happened.  He would later be one of the escort envoys for one of the Tang embassies during the reign of Naka no Oe.  That he was then embroiled in the conspiracy with Prince Ohotsu would seem to be at odds with his standing, and yet after his pardon he eventually got back into the court's good graces.  In 695, about 9 years after the incident, he was assigned as an assistant envoy to Silla.  By that point he was of Mudaini rank, which was only about 35th in the overall scheme of things.  Later on we know he would work on the famous Taiho code, which was published in 701, and enacted a couple of years later.  It was here that he worked with the famous Fujiwara no Fubito—about whom we will discuss more, later—and although he would pass away in 703, this may be how his own writings came to find their way into the Chronicles, since Fubito is said to have had a large influence on them—as he had on many of the court's projects. Overall, Iki no Hakatoko may not have been the one in charge, but we see in his life an incredible career, much of it spent on multiple voyages across the ocean, whether on an embassy or as an escort.  He likely was highly proficient in the language of the Tang court—what we typically refer to, broadly, as Middle Chinese.  He also had direct experience with the Tang court and system, and so it makes sense that he was one of those helping to build an administrative state based on that system. If we were to imagine Hakatoko in the court of the day, at least in 695, he would have likely had light green colored robes, indicating that he was of the "Mu" class of ranks.  He would have worn the black gauze cap of the court and worn white hakama, or trousers, underneath.  His long, continental style, round-necked robes—likely relatively slim, with overly long, but narrow, sleeves—would have been tied closed in the front with a braided silk cord.  He likely worn black leather boots, covered in a light lacquer to protect them from the elements, with cloth insoles and perhaps a hint of brocade along the top.  He likely kept with him a ruler, and perhaps a few slips of paper or even just wood on which to take occasional notes.  A mid-level functionary of the court. We can compare and contrast Hakatoko to two other co-conspirators:  Nakatomi no Omimaro and Kose no Tayasu. We are given neither Omimaro's rank nor Tayasu's at this time.  It is interesting that they listed after Hakatoko, who is actually listed as having "Lower Shousen" rank—an older rank that was no longer in use at this point in time.  Also, both Nakatomi and Kose were Ason level families while Iki no Hakatoko is listed as being merely "Muraji".  So it seems that the Chroniclers were probably pulling from what they could find elsewhere, although where they found that Wotokashi had Jikikwoshi rank I have no idea, as we don't have any other record for him.  And it is possible that deference to Wotokashi and Hakatoko are as much a nod to their age as anything else, though probably not by much. Of four co-conspirators mentioned here—and I'm leaving out the two who were exiled or banished, as they were clearly not hanging around the court later—Nakatomi no Omimaro and Kose no Tayasu were probably from the most established families.  Indeed, we see both of their names show up multiple times in the record, giving us a better idea of who they might have been. Of the two, the name Nakatomi probably is more likely to ring a bell, as that as the surname of the famous Nakatomi no Kamatari—as well as the later Nakatomi no Kane.   Nakatomi no Kamatari was the head of court ritual when he and Naka no Oe kicked things off with the Isshi Incident and the Taika reforms, at which point he became the "Inner Prime Minister", or Naidaijin. Much of what we know of Omimaro comes from outside of the Chronicles themselves.  For instance, we are told that he was the son of Nakatomi no Kunitari, a cousin to the famous Kamatari, at least according to the 10th century Engi Shiki.  However, we have no other records of Kunitari, and so there is more than a little doubt cast as to whether or not that was actually the case.  Similarly, we are told that Omimaro married one of Kamatari's daughters, and was eventually adopted by Kamatari. Once again, the evidence for this is pretty thin, and it is unclear to me just how adoption worked at this point.  Certainly in later periods, adoption was often a way to ensure that a family had a male heir to ensure the family's continuity, and marrying someone's daughter and being adopted into the family is an age old tradition in the archipelago and Japan more generally.  At the same time, give some thought to what we know about this period: male primogeniture was not exactly the norm, although Confucian values had definitely made inroads into court.   The family headship often went to the eldest—or most prominent—family member.  This wasn't necessarily a son and often was a brother, a nephew, or even a cousin.  We have a few famous Nakatomi at this point in time, and all I can say for certain is that they were part of the same family.  Later traditions would make things a bit more clear. Whatever his parentage, our first encounter with Omimaro appears to be in the Ohotsu conspiracy, when he was arrested and then pardoned.  He shows up again in the record just three years later, along with Kose no Tayasu, as both were made judges, along with Fujiwara no Fubito—Nakatomi no Kamatari's biological son and eventual heir. In fact, there were nine judges, or magistrates, made that year, and they are listed in rank order.  The first is Prince Takeda, said to be a great-grandson of Nunakura, aka Bidatsu Tennou.  He was Joukwoshi rank, meaning he wore bright purple court robes, sitting in the lower half of the princely ranks.  He had been quite prolific ever since 681, when he was one of the Princes called to help bring together the Chronicles.  After being made a judge, he would continue in that position, it seems, and by 708 he would become the head of the Ministry of Prisons. After him we have Haji no Nemaro, in the dark red robes of the Jiki rank class.  Though someone of rank, less is known about Nemaro.  His father is said to be Haji no Mi, who was part of the forces that set out to Yamada-dera to capture—and likely kill—Soga no Kurayamadera.  Haji no Nemaro's son is Haji no Oi, who was sent to the Tang court but returned in 684, along with several repatriated soldiers.  Oi would assist with the Taihou code, but little more is said about him or his father. Other judges were Ohoyake no Maro, Fujiwara no Fubito—also of the Jiki class rank. Maro would go on to take a job as a jusenshi, responsible for minting coins, and Fubito would go on to reach the highest levels of government. Then there was Tahema no Sakurawi, Hodzumi no Yamamori, Nakatomi no Omimaro, Kose no Tayasu, and Ohomiwa no Yasumaro.  They were all Mudaishi rank at this point, wearing dark green.  Sakurai would go on to become the governor of Ise in 705, and then the governor of Musashi in 708.  Hodzumi no Yamamori we don't have as much information on, other than that he kept climbing the ranks, by 704 he had made Junior 5th rank, lower grade in the system that replaced the cap-ranks, and by 712 he made it to the senior fifth rank, lower grade. Ohomiwa no Yasumaro, on the other hand, would make it to the Senior 5th rank, lower grade by 707, and the upper grade by 708, when he was made the Dayu—the high minister in charge—of Settsu.  He would eventually make it into the Junior Fourth rank, upper grade, as the Minister of the Military Department, or Hyobu-sho. So this gives you an idea of the people with whom Nakatomi no Omimaro and Kose no Tayasu were rubbing elbows.  That they were made judges, responsible for justice, seems to say something as that would seem to be a powerful position.  At the same time, they are both lower ranked than the much younger Fujiwara no Fubito—but once again, he was the direct son of Nakatomi no Kamatari.  He also seems to have avoided any unpleasantness from the Jinshin no Ran as he was only 14 at the time, and though it does seem that the Nakatomi were generally knocked down a peg or two in court—thanks in large part  to the fact that Nakatomi no Kane had been one of the leaders of the Afumi court.  That and the whole thing with Prince Ohotsu may be why Omimaro was not exactly in the top ranks, but his appointments weren't nothing, either.  By 693, Omimaro would be granted the rank of Jikikwoshi, the lower fourth rank of the Jiki class.  In that entry he is recorded as Fujiwara no Omimaro.  I believe we discussed this a few episodes back, but the Fujiwara name was still new.  It had been granted to Nakatomi no Kamatari on his deathbed—or possibly even posthumously—by Naka no Oe, and to his family.  So technically that would seem to extend to the entire Nakatomi family.  And with Nakatomi no Kane having been one of the main figures on the losing side of the Jinshin no Ran, it was no doubt a savvy political move for Nakatomi courtiers to lean into the Fujiwara name, and they seem to have done just that.  It wouldn't be until later, in the reign just following this, that a new decree would straighten everything out, such that only the actual descendants of Fujiwara no Kamatari, such as Fujiwara no Fubito, would be allowed to use the Fujiwara name. Throughout this, I have focused mostly on Omimaro, but Kose no Tayasu was in the mix as well.  He, too, was made a judge and in 693 he would also be awarded the same Jikikwoshi rank.  In addition, in 689, he was made a "commissioner of good words", along with the Royal Prince Shiki and others.  This seems to be a singular position, and Aston suggests that it was their job to figure out the kind of auspicious language that should be used in the court.  What kind of language should be used by the sovereign and the courtiers in drawing up official edicts.  I imagine that they were figuring out the form to give to formal court documents as well as the kinds of titles and honorifics to use for the sovereign and the state more generally.  Of course, that is just an assumption based on Aston's understanding of what is, ultimately, a single line.  Still, it is clear that Tayasu was helping to make things happen. Tayasu would eventually go on to become the Minister of the Department of Ceremonies, the Shikibu-sho, and would later serve as a secretary to the Viceroy in Tsukushi—the Dazai Daini.  He would pass away in 710, one year before Omimaro. Before leaving Tayasu behind completely, I would like to point out his family name:  Kose.  The Kose family were one of the families granted the kabane of Ason, or Asaomi.  They had previously been known as the Kose no Omi, and had a long history in the court, claiming descent from the famous Takeuchi no Sukune, legendarily known as the first Oho-omi of Yamato.  Kose no Tokuda had been a supporter of Soga no Iruka, but after the Isshi Incident he supported Naka no Oe and eventually replace Abe no Uchimaro as Sadaijin—Minister of the Left.  Another Kose, Kose no Hito, would also rise in the government, becoming one of two Goshi-daibu made when Prince Ohotomo was appointed Dajodaijin.  The other was Ki no Ushi.  They were both in attendance and counted among the six who swore to protect and support Ohotomo, along with Nakatomi no Kane and others.  So they, too, found themselves on the wrong side of the Jinshin no Ran. In this case, however, it is unclear how much Tayasu was impacted by that.  He may have been the son of Kose no Shitano, brother to Kose no Hito, but the Kose were prolific in the court, with many people of the name.  The family would continue going through the Heian period.  Their fortunes ebbed and flowed, as did so many families, but they would eventually find themselves as Hatamoto to the Tokugawa shogun, so they never actually disappeared. Finally, let's talk about Yakuchi no Wotokashi.  As I mentioned earlier, he is actually one of the first names mentioned in the list of co-conspirators with Prince Ohotsu, suggesting that he outranked others in the group.  Indeed, he is noted as being of Jikikwoshi rank—fourth lower Jiki rank.  The bottom of the Jiki class, but that was still the third class from the top.  However, despite this, very little is actually said about him.  In fact, this is the only instance I could find of the name Yakuchi in the Nihon Shoki, at least in that spelling—there is also a Yakuchi no Uneme, but it is spelled differently and is probably not related.  It is also the only evidence of the name Wotokashi.  That means we don't even see him in the list of names being granted Ason in the first place. It is quite possible that Yakuchi was a name he took later and that he was from another family.  Indeed, there are a couple of traditions around Wotokashi that suggest he was the founder of the Yakuchi family in Shinano.  Indeed, there is a Yakuchi family that comes out of Shinano, near Adzumino.  And Shinano was one of the places that Ohoama had sent people to examine as another site for an alternative capital, and Prince Mino and others had gone to check it out.  So maybe Wotokashi headed out there—or his descendants, anyway—and decided to try and make a go of it.  Proponents of this theory also connect Wotokashi to a line descended from the Soga family, which would certainly explain his prominence.  There are others, however, who claim that the Yakuchi family out of Shinano is actually descended from the Otomo, suggesting that the similarities in the name are just coincidental, which is also possible.  Ultimately, our sources fail us here, and so we just have speculation.  It is possible that even with the pardon, Wotokashi was just never able to regain the trust of the sovereign or his position in court, and so whether he took a hike for the hinterlands or just faded from the picture it is hard to say. With that, let's take a look at just two more courtiers, and what kinds of lives and careers they had at court, at least from what we can see.  These two we've also mentioned in passing:  Fuse no Miushi—whom Aston transliterates as Miaruji—and Ohotomo no Miyuki. Fuse no Miushi and Ohotomo no Miyuki were both mentioned as performing eulogies for Ohoama, though there is more to them than just that.  We'll start with Fuse no Miushi, who is said to have been the son of none other than the Taika era Sadaijin, or Minister of the Left, Abe no Uchimaro.  You may recall that Abe no Uchimaro was the Sadaijin under Karu no Ohokimi, aka Koutoku Tennou, along with the Udaijin, Soga no Kurayamadera.  They were both supporters of Naka no Oe, though much of the Chronicles focus appeared to be more on Kurayamadera than on Uchimaro. We don't know when Miushi was born, nor when he received the name "Fuse", the name by which he is known when we first meet him in the Chronicles.  That family name only shows up two other times in the Chronicles.  Based on other sources, it seems that the Abe family was divided at some point into the Fuse and the Hikida, likely because it became too large and they needed to distinguish the different parts of the family.  It is said that Fuse no Miushi served as a retainer to Ohoama during the Jinshin no Ran.  That, along with his family connections, helped secure him a good place in the government.  By 686, we see him pronouncing the eulogy for Ohoama's funeral on behalf of the Dajokan, the Counil of State.  He was already Jikidaishi, one rank above the standard Jikikwoshi, but still clothed in the same dark red robes.  In 687, he is again pronouncing the eulogy, but this time we are told that his a Nagon, or councilor, a rather prestigious posting that would later get broken up into three different levels:  Dainagon, Chunagon, and Shonagon.  For my Heian fans out there, that last is the same Shonagon as in the name of the famous poet, author, diary-keeper, and all around queen of snark, Sei Shonagon.  By 688, pronouncing the Eulogy seems to have become an annual event for Miushi, only this time he teamed up with Ohotomo no Miyuki.  The two of them seem to have had similar careers, and would, for a time, come up together through the ranks. Ohotomo no Miyuki is said to have been born in 646, though that isn't recorded in the Nihon Shoki and comes from other sources.  The Ohotomo family goes back quite a ways, and we are told that his father was Ohotomo no Nagatoko, who served as Minister of the Right under Naka no Oe.  However, in 672, the Ohotomo, including Miyuki, sided with Ohoama in the Jinshin no ran.  In 675 he was made Tayu while Prince Kurikuma was made Director of Military Affairs.  He then drops out of the narrative until 688, when he is pronouncing the eulogy with Fuse no Miushi. Miushi would go on, two years later, to present the formal congratulations from the court to the Queen upon her ascencion to the throne, and then the following year, 691, both Miushi and Miyuki were granted the rank of Jikidaiichi, the highest rank in the Jiki class, along with 80 households to support them and their families.  This brought both of their stipends up to roughly 300 households each.  Then, in 694, they were both raised in rank again, this time to Shoukwoushi.  Only one rank up, yet they went from the top of the Jiki class to the bottom of the Shou class.  They would have gotten new robes of Bright Purple to indicate their new status, and they each had their stipends increased by the taxes of 200 households each.  At the same time, they were also acknowledged as senior members of their houses.  That means that Miushi was considered the head of the Fuse branch of the Abe family and Miyuki was now acknowledged as the head of the entire Ohotomo family. Two years after that, in 696, they were each given 80 retainers to support them.  Fuse no Miushi is actually mentioned at that time as Abe no Miushi.  That same year, we again see Fujiwara no Fubito show up, but with only 50 retainers.  Fubito would eventually rise to the top of the court food chain, but at this point, it was still in the hands of courtiers like Fuse no Abe no Miushi and Ohotomo no Miyuki. Fuse no Miushi would go on to have an incredible career.  He would become Dainagon and eventually he would become the Udaijin, the Minister of the Right, one of the highest positions anyone could hope to achieve at court. Ohotomo no Miyuki would not make it quite so far.  Like Miushi, he made it to Dainagon, but he died in the first month of 701, just 55 years old.  He had made it to the third rank, and he was posthumously granted the title of Udaijin—the position was vacant at the time—and granted second rank.  His colleague, Abe no Miushi, would go on to take the position only four months later and serve for a couple of years before passing away himself. These two would have worked closely together throughout their careers, and the fact that they were raised in rank and position on similar timelines suggests to me that they ran together in very close circles.  They would have been working in similar positions, at the same levels of the government.  They would have been going to the same parties and partaking in the same banquets and entertainments.   They were no doubt rivals, in a sense, but also equals.  Both families would go on, even as the Fujiwara clan came to dominate the politics of the era, the Ohotomo and Abe would continue to hold power in the court during the Nara period, though eventually it would decline.  The Ohotomo would eventually become just the Tomo, to avoid conflicting with the name of a slater sovereign, and the main house would eventually decline, though branch families would continue to claim descent from the Ohotomo into to the Edo period. The Abe would continue, similarly pushing against the Fujiwara.  The most famous Abe was probably Abe no Seimei, who became known for his skills as an Onmyouji, or master of Yin-yang divination and magic.  The Tsuchimikado branch of the Abe family would continue that tradition, and it would come to largely define the main branch of the family. I hope that gives a bit of an idea of what was going on in the court and the kinds of careers that people were looking at and what was happening.  We cannot get into every single person, but I'm going to try and note some of the more prominent courtiers and what they were doing.  It isn't always clear from the Chronicles what was going on between the various houses, but one can largely assume that the court was highly political.  Different factions were vying for power and position.  Sitting atop all of it, Uno no Sarara would have to perform her own kind of balancing act, doling out rewards and punishments as necessary, and ensuring to place the right people in positions of power and authority.  On the one hand, that ambition was a motivating factor, keeping the people of the court focused on the tasks at hand and ensuring that the court was running smoothly.  On the other hand, too much power in the hands of any one individual could cause them to get ideas that they should have even more.  The main bulwark against this was everyone else in the system—the checks and balances were literally the other court nobles, who weren't going to just let someone  take power unless there was something in it for them as well.  More on that as we watch this reign unfold. But for now, thank you so much for listening and downloading the podcast.  If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

If you're listening to this episode, chances are you or someone you love is struggling with a hormonal, inflammatory, reproductive, or chronic pain condition like endometriosis or PCOS/PMOS… I know firsthand how exhausting and frustrating it can be to get proper care, and how much these conditions can impact your life, from pain and fertility struggles, to metabolism issues, bloating, and the impact on your physical and mental health. The good news? Women's health conversations are finally starting to change around conditions that have historically been dismissed, minimized, or misunderstood. In this episode, I'm joined by renowned gynecologist and gynecologic surgeon Dr. Karen Tang to unpack the truth about endometriosis and PCOS (now more accurately named PMOS — Polyendocrine Metabolic Ovarian Syndrome. This interview is packed with validating, practical, and empowering information that every woman deserves to hear. We dive deep into the symptoms, root causes, inflammation, hormones, fertility struggles, diagnosis delays, treatment options, and evidence-based lifestyle interventions that can actually help women living with these issues. Dr. Tang explains why endometriosis is far more than “bad period pain,” how it can affect the entire body, and why it often takes women an average of 7–11 years to receive a diagnosis. We also cover PCOS/PMOS as a metabolic and hormonal disorder (not just a fertility condition) including insulin resistance, blood sugar dysregulation, and long-term health risks. Dr. Tang is a leader in reproductive health, has taught medical students and residents at institutions like Harvard and University of Pennsylvania, and she reaches millions of viewers on her social media channels where she explains gynaecology, pelvic pain, and reproductive rights. She's the author of It's Not Hysteria, Everything You Need To Know About Your Reproductive Health (But Were Never Told). Tune in to learn about: The signs and symptoms of endometriosis and PCOS/PMOS Why women's pain is so often normalized or dismissed in healthcare The stages and severity of endometriosis Common triggers for endometriosis flare-ups Anti-inflammatory diets, supplements, and lifestyle changes that may help Fertility considerations for women with endometriosis and/or PCOS Why doctors prescribe birth control as a treatment Non-hormonal treatment options that can help address the root cause How to advocate for yourself when doctors dismiss your symptoms Follow Dr. Tang: https://thrivegyn.com/  https://www.instagram.com/karentangmd/?hl=en  Subscribe to my Substack:teachmehowtoadult.substack.comFollow us on the ‘gram:@teachmehowtoadultmedia@gillian.bernerFollow on TikTok: @teachmehowtoadultSubscribe on YouTube

This week on The KORE Women podcast, Dr. Summer Watson welcomes Mandy Tang, who is a career coach, holistic healer, and author of “Heal Your Career Wounds: Navigating the Trauma of Today's Workplace.” Mandy brings a powerful and much-needed perspective to the conversation around work, burnout, and identity. We talk about how workplace experiences can leave lasting emotional impact, why high achievers are often the most quietly affected, and how hustle culture has trained many of us to ignore what we're actually feeling. Mandy shares how burnout develops, what happens when our sense of worth becomes tied to achievement, and what it looks like to rebuild a healthier, more grounded relationship with your career. If you've ever felt successful on the outside, but unsettled on the inside, this episode will resonate deeply and offer a new way forward. You can connect with Mandy Tang on LinkedIn and on TikTok, Instagram, and YouTube at: CareerCoachMandy and at: www.mandytang.co. You can also find her book on Amazon Link to Mandy's book on Amazon:  https://www.amazon.com/Heal-Your-Career-Wounds-Navigating/dp/1608689905   Mandy's social media links: TikTok (160K) - https://www.tiktok.com/@careercoachmandy Instagram: https://www.instagram.com/careercoachmandy/  YouTube: https://www.youtube.com/@careercoachmandy LinkedIn: https://www.linkedin.com/in/mandytang/ Thank you for taking the time to listen to the KORE Women podcast and being a part of the KORE Women experience. You can listen to The KORE Women podcast on your favorite podcast directory - Pandora, iHeartRadio, Apple Podcast, Google Podcast, YouTube, Spotify, Stitcher, Podbean, JioSaavn, Amazon and at: www.KOREWomen.com/podcast.  Please leave your comments and reviews about the podcast and check out KORE Women on Instagram, Twitter, and Facebook.  You can also learn more about Dr. Summer Watson, MHS, PhD, KORE Women, LLC, the KORE Women podcast, KORE Business Solutions (a Virtual Assistant service) and Cross-Generational Consultation Services by going to: www.korewomen.com.  Disclaimer: Each guest shares their own experiences and perspectives and is responsible for the accuracy of the statements they make, whether in the episode or in related content. #KOREWomen #CareerHealing #BurnoutRecovery #WorkplaceWellbeing  

Review các phim ra rạp từ ngày 22/05/2026:STAR WARS: MANDALORIAN VÀ GROGU – T13Đạo diễn: Jon FavreauDiễn viên: Martin Scorsese, Pedro Pascal, Sigourney WeaverThể loại: Hành Động, Phiêu LưuĐế Chế tàn bạo đã sụp đổ, nhưng những lãnh chúa chiến tranh của phe Đế Chế vẫn còn rải rác khắp thiên hà. Khi Nền Cộng hòa Mới nỗ lực bảo vệ những gì Quân Nổi Loạn đã chiến đấu để giành lấy, họ đã nhờ đến sự trợ giúp của thợ săn tiền thưởng Mandalorian - huyền thoại Din Djarin (Pedro Pascal) và cậu bé học việc Grogu. “Star Wars: The Mandalorian and Grogu” của đạo diễn Jon Favreau, với sự tham gia của Sigourney Weaver và sản xuất bởi Jon Favreau, Kathleen Kennedy, Dave Filoni, và Ian Bryce; cùng với phần nhạc được sáng tác bởi Ludwig Göransson.BÀI TRÙNG PHÁ ÁN – T16Đạo diễn: PARK Chul-hwanDiễn viên: BAE Seong-woo, JUNG Ga-ram, E Som, CHO Han-cheul, YOON Kyung-hoThể loại: Bí ẩn, Hài, Tội phạmCựu cảnh sát trọng án Jae-hyuk "bị ép buộc" phải hợp tác cùng tân binh Joong-ho để điều tra một vụ trộm nhỏ trong thị thấn, nhưng lại mở ra hàng loạt manh mối liên quan đến vụ án mạng đã đóng hồ sơ tại Seoul. Bất chấp sự cản trở từ cảnh sát Gangnam, cả hai quyết tâm truy tìm hung thủ thật sự trong cuộc điều tra đầy những bí ẩn về 2 kẻ tình nghi trong cùng 1 vụ án.LÀNG KHÁT MÁU – T18Đạo diễn: Koji ShiraishiDiễn viên: Eiji Akaso, Miho KannoThể loại: Kinh DịMột biên tập viên tạp chí chuyên điều tra hiện tượng kỳ bí bỗng nhiên mất tích. Người đồng nghiệp trẻ Ozawa Yūki (do Eiji Akaso thủ vai) và nhà báo Seno Chihiro (do Miho Kanno đóng) bắt đầu lần theo những dấu vết còn sót lại. Những manh mối họ tìm thấy liên quan đến nhiều sự kiện bí ẩn: trẻ em mất tích, các vụ hoảng loạn tập thể, video livestream rùng rợn… Tất cả đều dẫn đến “một nơi nào đó ở vùng Kinki” – một địa điểm đầy ám ảnh mà dường như không ai muốn nhắc tới.LÀNG TRÙNG TANG – T18Đạo diễn: Ginanti RonaDiễn viên: Fedi Nuril, Ali Fikry, Wavi ZihanThể loại: Kinh DịSiêu phẩm kinh dị tiếp theo từ nhà sản xuất Ác Linh Trong Xác Mẹ, Lọ Lem Chơi Ngải và Con Nít Quỷ Làng Trùng Tang theo chân Fitri (Wavi Zihan) – một nữ tư vấn viên quyết tâm làm sáng tỏ vụ bạo lực học đường liên quan đến cậu học sinh nghèo Jaya (Ali Fikry), giữa bối cảnh những lời kêu cứu bị phớt lờ và sự thật dần chìm trong im lặng. Thế nhưng, càng đào sâu, Fitri càng đối mặt với những hiện tượng rùng rợn: những người liên quan lần lượt gặp kết cục bí ẩn, rồi lại xuất hiện như chưa từng có chuyện gì xảy ra. Một thế lực siêu nhiên đang thao túng dân làng, khiến họ đối diện với “bản thể bóng tối” của chính mình – Qorin.Phim Điện Ảnh Doraemon: Nobita và Lâu Đài Dưới Đáy Biển (Phiên bản mới)Đạo diễn: Tetsuo YajimaDiễn viên: Wasabi Mizuta, Megumi Oohara, Yumi Kakazu, Subaru Kimura, Tomokazu Seki,...Thể loại: Hoạt Hình, Phiêu LưuBước vào kì nghỉ hè, Nobita và các bạn tranh cãi chí chóe về địa điểm cắm trại. Theo đề xuất của Doraemon, cả nhóm quyết định cắm trại giữa lòng đại dương! Sử dụng bảo bối thần kì “xe Buggy chạy dưới nước” và “đèn pin thích nghi”, 5 bạn nhỏ tận hưởng chuyến cắm trại dưới đáy biển, gặp gỡ vô vàn sinh vật lí thú trên đường đi. Sau khi phát hiện một chiếc tàu đắm, nhóm bạn đã gặp chàng thanh niên bí ẩn El. Thật bất ngờ, anh ta lại là cư dân đáy biển, sống tại “liên bang Mu”, một vùng biển rộng lớn! Vốn căm ghét người mặt đất, cư dân đáy biển không thể nào tin tưởng Nobita và các bạn. Đúng lúc đó, lời thông báo “lâu đài quỷ... đã bắt đầu phục sinh!!” được truyền tới. “Lâu đài quỷ” khiến cư dân đáy biển khiếp sợ, rốt cuộc là gì? Đặt trọn niềm tin vào bè bạn trong lồng ngực, chuyến phiêu lưu vĩ đại quyết định số phận của trái đất, bắt đầu!-----------------------------------------------#8saigon #reviewphimrap #STARWARSMANDALORIANVAGROGU #langtrungtang #langkhatmau

National Volunteer Week runs from 18 to 24 May. Sydney resident Kay Tang volunteered until the age of 96, teaching Japanese Bon Odori, Taiwanese dance, and flower making before retiring last year. This story was first published in 2025． - 5月18日から24日は全国ボランティア週間。シドニー在住のケイ・タン（唐蘆錦桂）さんは、96歳までボランティアとして、日本の盆踊りや台湾の踊り、フラワーメイキングを指導し、昨年引退されました。2025年11月放送。SBSの日本語放送は火木金の午後１時からSBS3で生放送！火木土の夜10時からはおやすみ前にSBS1で再放送が聞けます。SBS日本語放送ポッドキャストから過去のストーリーを聞くこともできます。無料でダウンロードできるSBS Audio Appもどうぞ。SBS 日本語放送のFacebookとInstagramもお忘れなく。

Send us Fan MailIn this episode, I'm sitting with something that has weighed on so many of us for far too long — the relentless mental noise around food, what I call food chatter, and what it actually takes to quiet it for good. I'm not talking about another meal plan or a new set of rules. I'm talking about what is happening in your brain when the spiral starts, and the two science-backed strategies that peer-reviewed research has proven can interrupt it. We dig into Rumination-Focused Cognitive Behavioral Therapy — which sounds clinical but is honestly one of the most practical tools I've come across — and Mindfulness-Based Cognitive Therapy, which teaches you to watch a thought without obeying it, and why that single skill changes everything around food obsession. I also share a story about my sister that still lives in my heart, talk about what my son and the Game of Thrones soundtrack taught me about dropping resistance, and make the case for why sitting down to eat your meal is one of the most underrated acts of self-respect you can give yourself. This episode is grounded in real research, real life, and the kind of honest conversation I hope feels like a walk with a good friend.Quote of the Week: "True silence isn't the complete absence of thoughts; it is the act of stepping back and watching your thoughts without attaching to them or fighting them. When you stop struggling against your mental chatter, it loses its power over you." - Anonymous Citations:1.    Morillo-Sarto, H., et al. (2023). Mindful eating for reducing emotional eating in patients with overweight or obesity in primary care settings: A randomized controlled trial. European Eating Disorders Review, 31(2), 303–319. https://doi.org/10.1002/erv.29582.    Ducrot, P., et al. (2017). Meal planning is associated with food variety, diet quality and body weight status in a large sample of French adults. International Journal of Behavioral Nutrition and Physical Activity, 14(1), 12. https://doi.org/10.1186/s12966-017-0461-73.    Li, Y., & Tang, C. (2024). A systematic review of the effects of rumination-focused cognitive behavioral therapy in reducing depressive symptoms. Frontiers in Psychology, 15, 1447207. https://www.frontiersin.org/journals/psychology/articles/10.3389/fpsyg.2024.1447207/full4.    Cheng, P.Z., et al. (2025). The effectiveness of mindfulness-based cognitive therapy on rumination and related psychological indicators: A systematic review and meta-analysis. BMC Psychology. https://link.springer.com/article/10.1186/s40359-025-03348-xLet's go, let's get it done.Get more information at: http://projectweightloss.org

Sometimes, the thing we call "career stress" is actually something deeper. It is not just one hard week. Or one bad boss. Or one season of burnout. Sometimes, work leaves a mark. A layoff that shook your confidence. A toxic leader who made you question your voice. A job that trained you to people-please, over perform, stay quiet, or constantly prove your worth. And even after you leave that role… the wound can come with you. My special guest today is Mandy Tang, and she's simplifying how to heal your career wounds. Here's how. My special guest today is Mandy Tang and she's simplifying how to heal your career wounds. We tackle and simplify all aspects of it, including: What a career wound actually is, and how it's different from everyday job stress. Why patterns like perfectionism, burnout, imposter syndrome, apathy, and comparison show up so often, especially for high achievers. What it means to reclaim your voice and reclaim your peace after a toxic boss, painful layoff, or season of people-pleasing. How her "dark night of the soul" framework can help you understand where you are in the healing process. Disruption - the event where there's no turning back Dismemberment - coming back to create space with limited direction Liminal Space - the void, the in-between time Rememberment - coming back together with intention And where to begin if you feel stuck, exhausted, disconnected, or unsure how to find your way back to yourself at work. Q: Are you wanting to heal your career wounds? If yes, this one is for you. It's time to #DoTheThing! ---- Show notes available with all links mentioned here:https://www.thesimplifiers.com/posts/421-how-to-heal-your-career-wounds---with-mandy-tang

Chloe Tang began her music journey as a classically trained pianist and vocalist. But the Canadian musician yearned to be the next Avril Lavigne. When she moved to L.A. to pursue her pop music dreams, her parents weren't supportive. But the risk paid off: Dua Lipa asked Tang to open for her. Now, Tang is a fully independent artist with over 10 million streams of her music. She joins Tom Power to talk about opening for Dua Lipa, embracing who she really is in her music, and being highlighted by the Departure Festival as one of their 2026 Rising Sound Artists.

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We talk about the famous Wu Zetian, as well as Kings Munmu, Sinmun, and Hyoso in Silla.  These were the rulers at the same time that Uno no Sarara was overseeing things in Yamato.  Here we see a bit of tit for tat politics between Yamato and Silla.  We also get a tale of personal sacrifice from veterans of the Silla-Tang war against Baekje. For more notes and references, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-149 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 149: Kings, Queen, and an Empress   Uno no Sarara and her son, Crown Prince Kusakabe, sat in court.  The trappings of the recent mourning period had been put aside with the recent burial of Uno's husband, Ohoama, and they were now preparing for Crown Prince Kusakabe's coronation.  However, the matter in front of them had nothing to do with that.  Instead, they listened to an official recounting of what had transpired on the peninsula.  The court had explicitly sent an envoy to Silla to inform them of Ohoama's death, but it took much longer than it should have for Norimaro and his party to return.  There had even been an envoy mission from Silla while they were away. As Uno no Sarara listened intently, she found it harder and harder to keep her emotions in check.  She listened as the story of the Yamato mission was told, and as she heard of how her messengers were treated—how they weren't even allowed to tell the Silla court their news all because someone in Silla had decided that they weren't appropriate ambassadors. Silla had finally come to learn of Ohoama's death, and the mission returned home, but this treatment was inexcusable.  These were not just Yamato's messengers, they were carrying the royal word of Queen Uno no Sarara, head of the state and de facto ruler as they mourned the loss of her husband and predecessor.  To have them kept waiting because of some invented protocol was an affront to the nation, but it was also an affront to her. This. Would. Not. Do...     Greetings, everyone!  Thank you once again for tuning in.  As you may recall, last episode we covered the ceremonies around the death and burial of Ohoama, aka Temmu Tennou, as well as the unceremonious death of Crown Prince Kusakabe, leading to the throne being taken by his mother, Queen Uno no Sarara, aka Jitou Tennou.  One aspect of everything that was going on was the relations with the continent.  This included missions from Yamato to the continent—especially those involved with communicating information about the changes in the Yamato court.  So this episode I thought we could look at some of the things we see in the record and go over where things sat with regards to the continent. First things first, let's brush up on where we left off.  Back in episode 140 we talked about how the Silla-Tang alliance had broken down.  With Baekje and Goguryeo both defeated, the Tang had set up commanderies to oversea captured territory in both kingdoms, and even though Emperor Tang Taizong had promised Silla suzerainty over Baekje, his successor, Gaozong, had not adhered to that agreement.  In response, and with the help of Goguryeo rebels, Kind Munmu of Silla had fought back against the Tang forces, eventually consolidating everything south of the Taedong river, approximating the extent of the modern country of South Korea. Meanwhile, Goguryeo rebels continued to trouble the Tang, and King Bojang set up by the Tang dynasty would eventually betray them, allying with the northern Malgal people.  They would continue to fight to restore their sovereignty.  With pressure from Silla and Goguryeo, the Tang commandery pulled back from Pyongyang to Liaoyang—effectively putting the mountainous regions at the head of the Korean peninsula between them and their enemies.  Silla control was de facto, but would not be recognized formally by the Tang dynasty until the early 8th century.  That didn't meant they were completely at odds, however.  Silla would resume diplomatic mission to the Tang, despite their territorial disagreements. Silla's King Munmu, who had pushed back against the Tang, was succeed by his son, known as King Sinmun.  Sinmun had been Crown Prince during the wars against Baekje and Goguryeo.  Much as Ohoama and Uno no Sarara had been doing on the archipelago, he was working to centralize royal authority in Silla. In 681, as Silla was still mourning the death of King Munmu, a rebellion broke out.  It was led by a high ranking Silla official, and father-in-law to Sinmun, Kim Humdol.  It was quickly put down, and Kim Humdol and other officials who were implicated were executed.  This was actually a golden opportunity for the new King Sinmun to help purge the court of any rivals or ministers with less than absolute dedication to his plan to centralize authority. I kind of get the feeling that, for all of the past conflicts between their nations, Sinmun, Ohoama, and Uno might have gotten along quite well.  However, that didn't stop the fact that they were rulers of rival nations, and while they may have had similar concepts of leadership, they also were focused on their own rule and authority. To that end, Sinmun also reached out to the Tang court with tribute missions, and in so doing was at least recognized by the Tang court, who enfeoffed him as King of Silla.  This appears to have been a bit of polite fiction, but that was how a lot of this operated, ultimately.  King Sinmun would have held power in Silla regardless of the Tang court's approval, but the fiction that the court had bestowed his authority no doubt provided some diplomatic benefits, and a context within which to operate on the international stage.  It also no doubt allowed for increased trade, bringing in exotic and high status items, which would have been useful for boosting approval ratings back home. King Sinmun ruled until his death in 691.  He was succeeded by his son, known as King Hyoso.  However, Hyoso was young—about 5 years old when he took the throne.  And so his mother, Queen Sinmok, acted as regent for much of his reign—right up until her death in 700.  Hyoso ended up reigning for a decade, until 702, meaning that he and his mother reigned throughout Uno no Sarara's period as sovereign in Yamato. Hyoso's reign saw continued progress towards centralization of authority, as well as improved relationships with the Tang court.  Silla maintained diplomatic ties and tribute missions, and the Tang court conferred recognition on Hyoso as the King of Silla, in return. Speaking of the Tang Court, Emperor Tang Gaozong passed away before Ohoama had, departing this world in 683.  However, for all that he was the emperor, he had not really been the one running things for some time.  Gaozong came to the throne at roughly 21 years of age, and throughout most of his reign he had to share power with others in the court.  Originally this meant high ranking minister, but there was also his wife, Wu Zhao, aka Wu Zetian.  Wu had been a consort under Tang Taizong, and then continued as a consort for Gaozong as well.  Then, in 655, she was officially made empress. In 660, Gaozong began to suffer from an unknown illness, characterized by headaches, dizziness, , and occasional seizures and loss of vision.  Some have suggested it was a stroke or some form of hypertension.  Either way, these symptoms would plague him for the rest of his reign, and so he began to delegate more and more authority to Wu Zhao, who would handle things on his behalf. Thus, Wu was effectively already running things by the time of Gaozong's death in 683.  At that point, she became the Empress Dowager, and her third son became emperor Zhongzong—at least in name.  Because Wu Zhao maintained all of the power and authority at court.  She was, in fact, the regent, and a mere six weeks after Zhongzong took the throne he was removed by his own mother.  It seems that Zhongzong, who came to the throne at the age of 28, was showing signs of being a little too much under the influence of his wife, Empress Wei.  In fact, he is said to have considered giving her the Empire.  And so Wu had him deposed and exiled.  She then had his younger brother made Emperor Ruizong, though still under Wu Zhao's term as regent. Ruizong was about 22 when he took the throne under his mother in 684.  He would continue to reign until 690, when he abdicated the throne in favor of his mother.  From that point on, Wu Zhao ruled as the sovereign for another 15 years, until the year 705, declaring it a return of the ancient Zhou dynasty.  In other words, for all of Uno no Sarara's reign in Yamato, another woman, Wu Zhao, sat atop the traditionally patriarchal seat of power in the Tang—and later Zhou—court. Wu Zhao is more commonly known to us, today, as Wu Zetian.  This comes from her final title as reigning monarch:  Zetian Dasheng Huangdi, or Heaven-following Great Holy Emperor.  She is often depicted as a ruthless and politically savvy ruler who usurped the throne through her feminine wiles and violence.  We see how she dethroned her own son to avoid him giving up the throne to his wife.  She is also said to have had another son killed because of her ambitions, and is even accused of killing her own daughter just to blame a rival at court.  She is also depicted performing plenty of other unflattering acts. Of course, it is worth noting that she was not the one to write her own history.  After her reign, her epitaph was inscribed by her own political rivals.   It is notable that she is the only Empress to be recognized as ruling in her own right in the entire history of China.  Certainly there were others who reigned as regents, and women with tremendous power and influence, but none of them really held the throne uncontested. Given the animosity of the authors who wrote about her reign, we have to take anything we hear about Wu Zhao with a bit of salt.  On the other hand, Tang dynasty imperial politics were ruthless, and you didn't get to the top because you had a charming demeanor.   While there is no doubt more than a little slander written into the history books, one only has to look at the men who ruled before and after her to wonder whether she really did anything that was so much better or worse than what they did.  Just keep that in mind as we go through some of what she was accused of. Now what we are told is that with her younger son, Emperor Ruizong, she was only nominally pretending to be regent.  She didn't bother to hide behind a screen with him out front and we are told she openly whispered answers and commands that Ruizong would immediately parrot.  Ruizong never moved into the imperial suites of the palace, which his mother maintained.  Ruizong didn't even attend imperial functions, and officials were not allowed to meet with him privately.  An uprising in Yang state was said to be in part because of her rule, and it was suggested that she should step aside and let her son truly rule to restore confidence, but she was having none of it and had those who suggested it arrested.  Later, she would institute post boxes around government buildings for people to snitch on those around them who might be disloyal, and she instituted secret police, who investigated various rumors and false accusations with torture, leading to numerous executions. In 685 she is said to have had an affair with a Buddhst monk, Huaiyi, who was then conferred with various honors.  Then, in 686, she offered to return the throne to Ruizong, but Ruizong, realizing that there was no way she would let go of power, saw it as a test of his obedience, and declined.  In 688 she summoned senior members of the Li Family, the family of the Tang emperors, under the pretense of making sacrifices to the spirit of the Luo river, which flowed through the Eastern Capital of Luoyang.  Several of the Princes of the Li house were worried that she was going to slaughter them all, Red Wedding style, if they showed up, in order to secure the throne to herself, and so they plotted to rebel, but coordination was not the greatest back then, and two princes rose up before the others were ready.  They were crushed, and many other members of the Li family were implicated, arrested, and forced to commit suicide.  In 690, she completely did away with any dissembling and declared a new dynasty—the Zhou dynasty—declaring herself Shengshen Huangdi, or Holy Divine Emperor of the Zhou dynasty.  And yes, this is the same Zhou as the ancient Zhou dynasty—she was apparently claiming descent from the ancient rulers of Zhou. Her son was thus deposed and she ruled uncontested from 690 until her death in705.  She would go by various names.  Three years in and she would add "Jinlun", or "Golden Wheel" to her title, referring to the Buddhist concept of a Chakravartin, or Golden Wheel Turning Monarch. This latter title came in part as she is said to have elevated the foreign religion of Buddhism over the native Taoist religion.  She is also said to have built numerous temples around the capital cities and elsewhere.  In 692, the rising power of the secret police appeared to have been halted.  One of the officials in charge, Lai Junchen, attempted to have a handful of officials executed for false accusastions.  He told them that if they confessed to the accusations, their lives would be spared, and so many of them confessed to the false accusations, but Junchen conspired to have them executed anyway.  One of the officials was none other than the famous Di Renjie.  Renjie wrote a petition on his blanket and then hid that with the laundry that he sent to his family when it was time to change from winter to summer robes.  His family found it and submitted the petition to Wu Zhao, who became suspicious of Junchen.  For his part, Junchen has submitted forged petitions from the prisoners, thanking Empress Wu for preparing to execute them. Other accusations against Junchen's methods came to light, and so Empress Wu interrogated the prisoners personally.  They all disavowed their confessions, and so Wu commuted their sentences from death to exile.  Junchen continued to operate until 697, but there seems to have been a notable decrease in the number of executions after that point.  He would eventually go too far, and planning to accuse the Li and Wu princes and princesses of treason, but they acted first and he ended up being executed.  Without Lai Junchen, the secret police seem to have largely fallen apart. As for Di Renjie, he eventually worked his way back into the good graces of Wu and the court, eventually being recalled to Luoyang to serve.  Di Renjie's own legend grew, and in the 18th or 19th century he was recast as a kind of Tang dynasty detective in the historical crime drama genre popular at the time.  The book, "Di Gong An", or "Celebrated Cases of Judge Dee", was found by a Dutch Ambassador to China, Robert van Gulik, in a used bookstore in Tokyo, of all places.  Van Gulik would go on to translate the stories and penned a number of others using the style and characters of the original.  Judge Dee was cast as the "Sherlock Holmes of China" and has since become popular in both China and the West.  The first novel in the series was actually set in the time of Empress Wu. Robert van Gulik also had several scholarly works, including a translation of the Tang Yin Pi Shih, a 13th century manual for magistrates with examples of cases spanning approximately 1400 years, from the Qin to Song dynasty.  This work really helps to illuminate how the ancient justice system worked back then.  Fictional detectives aside, Empress Wu would continue to reign over an impressive period in history.  There were plenty of deadly politics, various attacks by outside forces, and more. Overall, it was a fairly prosperous time for the empires. When Wu passed away in 705, her son, Emperor Zhongzong, resumed the throne, ending the Zhou dynasty and resuming the Tang dynasty of the Li family.  Still, Wu Zhao, aka Wu Zetian, would be well remembered.  She was buried in the Qianling Mausoleum, near Chang'an, alongside her late husband, Emperor Gaozong.  Various other members of the Royal Li family were also buried there, and many of their tombs have been opened.  The paintings, statues, and artwork and funerary goods provide a tremendously detailed look at Tang court culture and society at this time.  Statues outside indicate officials and ambassadors from across the Tang courts sphere of influence.  There are depictions of court dress and the elaborate hairstyles, fabrics, and more, as the tombs generally include court men and women.  The famous mural of the Ambassadors is shown with Korean, western, and possibly even a Japanese envoy.  The murals also show architectural elements of ancient Chang'an and more. The tombs of Gaozong and Zetian clearly known, but currently have not undergone excavation.  Much like with the tomb of Qin Shihuangdi, the government has put a moratorium on opening the tombs until they can be sure that everything can be properly protected as they do so.  There is a huge concern that the tombs could be robbed or that priceless works could be damaged if they are opened improperly or without sufficient techniques to adequately preserve them. As noted above, although Empress Wu is often demonized by historians, we have to ask if her reign was truly so much different from others.  She was certainly a woman taking power in a male-dominated system.  Where a man projecting power was seen as normal, Empress Wu was seen as perverting the natural order.  An emperor taking to bed numerous consorts and concubines was considered only natural.  However, Empress Wu taking to bed various men for her own enjoyment was seen as licentious and indecent.  The double-standard seems pretty clear. I even have to wonder about things like the secret police.  While it certainly is alarming to see a government sending people out to arrest and charge people on the barest of evidence, often with little or no accountability or transparency, one should consider what justice looked like at the time, more generally.  Tang dynasty justice was often harsh, and torture was considered a standard practice to elicit a confession.  Once someone was accused of a crime, their guilt was assumed, and it was on them to prove their innocence.  This was a tall order, as the thinking of the day was often that if you hadn't done anything wrong, why would anyone risk falsely accusing you?  So clearly you had done *something* to disrupt the social order, even if it wasn't what you were actually accused of. Furthermore, there is a fine line between rooting out disloyalty to the regime and rooting out corruption.  Anonymous tips can be used to call SWAT to someone's house, but it can also be a way for a whistleblower to alert those in authority that something untoward is going on.  And something begun with the best of intentions, can easily be corrupted, especially in the wrong hands. And so I think we can give Empress Wu at least the benefit of the doubt that she seems to have tried to do right by the people and her country.  The Tang court, by all accounts, was a nest of vipers, and I don't think she was a saint, but neither was she the devil incarnate. In fact, a lot of the accusations against Empress Wu would appear to be paralleled, years later, in the archipelago—possibly being parroted by men who were aware of the anti-Wu propaganda.  Kouken Tennou—who would also reign a second time as Shoutoku Tennou, was embroiled in conflict. Like Wu, she came to power in a court embroiled in familial politics.  She was known to be a supporter of Buddhism, and she was also said to have had an affair with a monk, Doukyou, upon whom she is said to have lavished power and authority.  She is also said to have modeled her nengo, the auspicious names for the year, off of Empress Wu.  After her death, her reign was used as a reason why there was not another regnant female sovereign on the throne until the Edo period, and she is often seen as the Last Female Sovereign, much as there was never another Empress regnant amongst the various Sinic dynasties. However, returning ourselves back to the 7th century, those histories had yet to be written.  Instead, one has to wonder how much communication there was between the continent and the archipelago.  Did Uno no Sarara realize that she was not the only woman taking charge at that time?  Was Empress Wu considered a model for her?  Or was she seen as more of a rival?  Or was it neither?  Did either one regard the other at all, embroiled as they were in their own, local and domestic pursuits? If they did, there isn't much, if anything, in the record. There is plenty to be said about relations with both Silla and the Tang dynasty in general, however.  Most of the focus was actually on Silla, to be honest—not surprising given Silla's place in the international arena in relation to Yamato. Last episode we mentioned that an embassy was sent to Silla to announce the death of Ohoama.  It was only several months after he had passed away, on the 19th day of 687.  The chief and assistant envoys were Tanaka no Ason no Norimaro and Mori no Kimi no Karita.  Norimaro is listed as Jikikwoshi rank—the lowest of the Jiki category, which was the 3rd of 6.  This put him about 24 ranks down in the 48 rank system.  Karita, on the other hand, was Tsuidaini, putting him at about 43 of 48 court ranks.  Normally, I don't pay too much attention to the ranks that are given in the Chronicles, mainly for two reasons.  First off is that you aren't always sure that the rank given in the Chronicle corresponds with the rank at the time of the event—sometimes we see ranks that are clearly anachronistic—typically later in their life.  Since people don't typically drop in rank, unless they are demoted, this usually gives you some information, but not always. The second reason I often don't pay attention is because it usually isn't germane to the story.  It is why I'll also drop the uji and the kabane, once we establish a particular person.  Otherwise it feels like word salad. Every once in a while I do like to look at the ranks, however, because they do give us information about things like the individual's general position in the court hierarchy.  In this case we see that, of the officials selected for this assignment, one was near the bottom of the upper half of the court, while the other was really in a much more junior position.  I believe this may also be important later on, because there was a certain expectation that the person representing a sovereign in diplomatic situations would have sufficient rank to indicate some amount of pull, back home. The mission of Norimaro and Karita to Silla may have been ordered in the first month of the year, but it seems it likely took time before it actually left—or something happened.  I say this because in the 9th month we see an embassy from Silla arrive, and they are apparently unaware of any changes in the archipelago.  The embassy was headed by the Prince Gim Sangnim.  We are also told that there were two other officials, Gim Salmo and Gim Insyul, both of Geupson rank.  Then there was So Yangsin of Daesa rank.  That was two of vice ministerial rank and one of lower official rank.  These ranks were connected both to their office and to their family, as Silla still used a fairly rigid system based on the rank of one's family, similar to the way that the old Kabane system worked before it was reformed under Ohoama in the previous reign. The embassy from Silla also included a student-priest, Chiryu.  Presumably Chiryu was from Yamato and had gone abroad to study, and was now making his way back home. It appears as though the embassy had no idea that Ohoama had passed away as we are told that they had to be informed by the Dazai—the Viceroy of Tsukushi.  Once they were informed, they all put on mourning clothing, turned towards the east—towards the capital of Yamato—and they bowed three times and then cried out lamentations three times. I would note that there is another record in the first month of the following year, which states that Gim Sangnim and his colleagues were informed of Ohoama's death and lamented three times.   That could just be a misplaced duplicate of the previous entry, about the embassy—possibly it got recorded multiple times and different ways and on different dates.  It isn't exactly clear.  Either way, it seems that this was not meant to be an official condolence envoy, but just a regular embassy bringing trade goods disguised as tribute.  In fact, in the 2nd month of 688 we are told that the Viceroy of Tsukushi presented the tribute from Silla to the capital.  It is said to have included gold and silver, thin silks, cloth, skins, copper, and iron.  There were also images of the Buddha, all kinds of coloured fine silks, birds, and horses.  Sangnim himself had presents of gold and silver, colored stuffs, and various rarieties—80 items all told.  Sangnim and his crew probably didn't travel to Asuka, because we are told that as of the 10th day of the 2nd month of 688 they were being entertained in the Tsukushi government house, where they were given various gifts by the court, and then they headed out on the 29th day of that month. A year after that, in the first month of 689, Norimaro and Karita returned from Silla, suggesting that the two embassies really had just passed each other—such were the issues with international travel back in the day. Now, normally, we don't hear much about what happened during these embassies.  The Nihon Shoki doesn't typically record anything, possibly because they just didn't have any records.  And the records in the Samguk Sagi often don't mention anything, either.  It is possible that it was just considered too routine to mention the ins and outs.  However, in this instance, we may have some insight, because it is mentioned later in the narrative. You see, four months behind Norimaro and Karita came the formal Silla condolence envoy.  It was headed by Gim Dona, of Geupson rank—so a vice minister instead of a prince heading up the embassy.  Silla also sent student-priests Meiso, Kwanchi, and others, along with a gold-copper image of Amida Buddha and a gold-copper image of Kannon and an image of Daiseishi Boddhisatva, along with colored silks and brocades. A month after they arrived, the condolence envoy received a message from none other than Queen Uno no Sarara herself, but this was not necessarily a good thing.  In fact, she appears to be dressing down the Silla envoys and the Silla court more generally, because of how things had gone with Norimaro and Karita—and this possibly also explains why it took so long for them to get to Silla and back. According to the Yamato court, Norimaro and Karita were sent to Silla to announce the death of Ohoama.  However, Silla protocol stated that persons charged to deliver a royal message had always had the rank of Sopan. This appears to be equivalent to the rank of Japchan, and indicates the third rank in Silla's system.  Because of this, Queen Uno's message goes on to state, Norimaro and Karita were not allowed to deliver their message about Ohoama's passing to the court.  However, back when Karu—Koutoku Tennou—had passed away in 654, Kose no Inamochi went to announce the funerals dates, and he was received by Gim Shunshun listened to the report.  So saying that it is someone of the third rank that is needed goes against precedent. Furthermore, when Naka no Oe passed away in 671, Silla sent Gim Salyu, who was of 7th rank, but now they send someone of 9th rank.  So if precedent was to be followed, wouldn't that also be a problem? This whole thing is really fascinating in that it demonstrates the kind of delicate balance and back and forth that was going on—and I suspect that it was growing even more specific as each country was adopting more rules and laws, and compiling them into codes.  It is notable that the Chronicles make sure to state the rank of each ambassador from Silla, at least in the last several reigns.  That suggests that the government was tracking such things, and that it was important. The rest of the screed by the Yamato court seems a little more about setting out Yamato's position on Silla-Yamato relations.  Here Yamato puts words into the mouths of former Silla officials, claiming that they always addressed Yamato's sovereign with deference.  Yamato claimed Silla had promised service to Yamato since the remote royal ancestors, promising that the oars of the ships bringing tribute to the archipelago would "never become dry", and yet this time, there was only one ship that came to offer condolences.  Furthermore, the Silla kings were to serve the sovereigns of Yamato faithfully, but they had now broken the faith. Therefore their tribute goods were sealed up and returned back. That said, they weren't completely breaking off communications.  This was a rebuke, certainly, but they were willing to keep channels open with hopes that relations might improve in the future. My read on all of this is that the Yamato envoys to Silla had been snubbed by that court for not being of appropriate station by Silla's rules.  Therefore, in a tit-for-tat move, Yamato was treating the condolence envoy similarly. That doesn't mean they didn't show them any hospitality, though.  Queen Uno no Sarara had the Viceroy, Awada no Mabito no Ason, give the student-priests Meiso and Kanchi, who had just come back with the condolence envoy, 140 kin of floss silk for their teachers back in Silla, in apparent gratitude.  And then a few days later they were entertaining the condolence envoys in Wogohori in Tsukushi, and giving them various presents for their trouble. This is likely the kind of "don't shoot the messenger".  Sure, they were returning the tribute and sending a message to Silla, but that wasn't the fault of Gim Dona and his colleagues.  And they were now taking a rather disappointing message back with them—I doubt anyone wanted to be in Gim Dona's shoes as he told the court what had transpired. Gim Dona and crew left shortly after that.  From there, we don't have a lot of information on what happened.  The Silla annals of the Samguk Sagi don't record Gim Dona's embassy, let alone what happened when they came back.  However, Silla  would send future envoys, and diplomatic relations between the two countries continued throughout the reign.  The Silla embassies from that point on are largely, for our purposes, unremarkable.  I may mention them if they relate to other items of note, but for the most part there is really only two other embassies of note, and they were in the year 693.  The first was from Silla, led by Gim Gangnam of Sasan rank, along with Gim Yangweon of Hannama rank—so 8th and 11th rank in the Silla hierarchy, apparently.  They had come to announce the death of King Sinmun, who had passed away the previous year.    And so, on the 16th day of the 3rd month, an embassy was prepared to depart for Silla.  It was headed up by Okinaga no Mabito no Oyu, of Jikikwoshi rank—much as Norimaro had been.  He and his proposed vice envoy, Ohotomo no Sukune no Kogimi, who was Gondaini rank—27th of 48—were both given gifts prior to their election as ambassadors, and were sent as condolence envoys, themselves. Meanwhile, let's take a look at Yamato's interactions with the Tang dynasty. First of all, we see a note in the 6th month of 689 that presents of rice were given to Xu Shouyen, Sa Hungko, and others from the land of the Great Tang.  So was this an embassy?  Not quite. Remember that little scuffle back in the 660s on the Korean Peninsula?  That special military operation by Silla and Tang forces against Baekje, where Yamato had tried to assist, only to have their navy bested by Tang forces? Well during the fighting , there had been numerous prisoners taken, on both sides.  Xu Shouyen and Sa Hungko were two such prisoners.  Except that "prison" in this case was largely being sent to live off the land.  They were probably forced to do labor, though if they had special skills, such as reading and writing, they may have been put to work in another way.  Indeed, we later see these two mentioned not as prisoners or even slaves, but as teachers of "pronunciation".  They were even given rice-land and stipends of their own.  Granted, this is decades after they first came to  Yamato, so this wasn't exactly a smooth ride. But it wasn't just Tang prisoners in Yamato.  Yamato soldiers had also been captured and taken prisoner by Tang forces.  And so, in the 9th month of 690, we see three priests who had gone to the land of Tang to study returned in the company of a Silla escort envoy, and they brought back with them a soldier, Ohotomobe no Hakama, from the Upper Yame district in Tsukushi. The three priests, Chishiu, Gitoku, and Jougwan all made their way to the capital, arriving several weeks after they first made landfall in Tsukushi.  At this point, Prince Kawachi was the Dazai in charge of affairs out there, and soon after the priests arrived at Naniwa and made their way to the capital, in Asuka, messengers going the other way made it out to Tsukushi with orders to give presents and gifts to the Gim Gohun, the escort envoy who had shuttled them all back from the continent. But even more impressive was the royal edict that was dated a week later for Ohotomobe no Hakama.  It lays out the circumstances of his capture and what happened to him that he stayed in the land of the Tang for so long.  You see, Hakama was one of many soldiers who was captured during the war to defend Baekje.  But three years after that conflict, the Tang dynasty was no longer trying to keep them prisoner.  This was a time when you didn't necessarily need to have buildings with walls to keep people prisoner—you just moved them to a new area where they could farm or otherwise set up a livelihood, or starve.  Travel was dangerous and expensive, especially if you didn't speak the language.  Nonetheless, if you did wish to return, there wasn't a lot stopping you, beyond just having the means to do so. And so this group of Wa soldiers got together and debated what to do.  We are told that it was four men—Hashi no Hoto, Kohori no Oyu, Tsukuhi no Satsuyama, and Yuge no Gen Jitsuni—the last one apparently having taken a local name on the continent.  Amongst themselves, they wanted to return to the archipelago not just to see their families and friends, but also to let people back home know about the changing conditions on the mainland.  As you may recall, around this time, Yamato was fiercely building up forces and defenses because they were convinced that there was going to be an attack by the Tang and Silla forces at any moment. The only problem that these four had in getting back was that they had, well, nothing.  They had neither the clothing nor provisions to make such a journey.  What would they eat and how would they pay for passage?  As such, they were unable to get back.  Hearing this, Ohotomobe no Hakama spoke up.  He declared that, as much as he also wished to return, he could at least help them out.  He offered to be sold into slavery so that his companions could obtain money with which to buy food and clothing. And so they did.  Hakama was sold, and he probably had no idea what happened to the four after that. It turns out, however, that they did make it back and were able to give the Yamato court some idea of what had happened.  Meanwhile, Hakama remained in a foreign land as a slave for some 30 years, until he was finally able to make it back to Yamato, apparently with the help of the three monks. This whole story was relayed to the court, and when the Queen heard it, she decided to act.  And thus the edict.  Not only did she recount his story and praise him for his loyalty, but he was granted certain honors.  First off, he was granted the rank of Mudaishi—the 39th rank in the court hierarchy, which gave him not a small amount of status, especially if he stayed in Tsukushi.  He was also granted5 pieses of coarse silk, 10 bundles of floss silk, 30 tan of cloth, and 1000 sheaves of rice.  On top of that, though, he received four chou of rice-land, which was given to him and his descendants, until at least his great-grandchildren.  Finally, his parents, siblings, and children, were also exempted from having to ever provide corvee labor. Now, nobody could give him back his 30 years, but this was quite the consolation prize, at the time.  To basically get rank and status, a stipend down four generations, and exemption from forced labor for him and his relatives, that was pretty incredible, if you think about it. Hakama wasn't the only one who had suffered in the country of the Great Tang and was rewarded for it.  Mononobe no Kusuri, from Iyo, and Mibu no Moroshi, in Higo, were also paid out handsomely in consolation for their sufferings,  though we aren't given details on their stories, or even when they came back. There are also other descriptions of Tang men, but it seems that these were individuals in a similar position to Xu Shouyen and Sa Hungko—they had been captured and were now living in Yamato.  That they were integrating into Yamato society seems clear from the fact that they were given rank and similarly treated like vassals of the throne. What we don't see, however, are any further diplomatic missions.  Those wouldn't start up for a while, and so even if Queen Uno no Sarara had wanted to confer with another female monarch, it would have to have been done through the auspices of Silla, who at t his point seem to have largely controlled the flow of goods, people, and thus information between the straits. And with that, I think we can close out this episode.  Moving forward, we have more details about a lot of different things, and yet others are still lacking.  It is my goal to try and be a little more selective about the passages we pull from the Chronicles.  We don't need to go over every natural disaster or prayer to the wind-gods.  We will take a look at things like the completion of the Fujiwara capital, as well as the 22 volumes of the Asuka-Kiyomihara law codes.  And then there are a few persons of note that we should probably mention as well, such as the appearance of Fujiwara no Fubito.  We should also talk about some of the other royal edicts that were made. All of that for later.  For now, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Episode 224: Community Health Workers Dr. Arreaza: Today we will discuss a topic that, frankly, every single person listening, whether you're a medical student, a resident, a nurse, a family doctor, or any primary care provider, needs to really understand. We're talking about community health workers (CHWs). We are joined by our stellar medical student; you may be familiar with her voice from previous episodes about insomnia. Moira, welcome, please introduce yourself.  Moira: I want to be upfront about why Community Health Workers matter to you specifically. If you've ever felt frustrated that your patient with uncontrolled diabetes keeps missing appointments because they can't get a ride, or that your heart failure patient was readmitted because nobody checked whether they could afford their medications, then you already understand the problem that CHWs are designed to solve. Dr. Arreaza: We're going to give you the definition of a CHW, the evidence behind their effectiveness, how they fit into your care team, the return on investment, and practical steps for integrating them into your practice. We have pulled information from a lot of peer-reviewed sources, and we want to share them with you. So, Moira, let's start with the basics. What exactly is a community health worker? Moira: Great question, and it's one that even literature struggles with, because there are so many titles for this role. Community Health Worker is an umbrella term that encompasses more than 20 different titles including outreach workers, promotores or promotoras de salud, community health representatives, lay health workers, peer educators, patient navigators, and many more. The American Public Health Association defines CHWs as frontline public health workers who are trusted members of or have an unusually close understanding of the communities they serve. Arreaza: And that trust is so important in health care. CHWs are not physicians. They are not nurses. They do not diagnose or prescribe. But they are like a bridge connecting the medical environment, social services, and the community to reduce gaps in healthcare delivery.  Moira: Exactly. In the United States, the role was formally recognized in the 2010 Patient Protection and Affordable Care Act, which includes several sections highlighting the key roles CHWs play in achieving important goals of healthcare. ________________ References:  Aguerrebere, M., Rodríguez-Cuevas, F. G., Flores, H., Arrieta, J., & Raviola, G. (2019). Providing Mental Health Care in Primary Care Centers in LMICs. Innovations in Global Mental Health, 1–22. https://doi.org/10.1007/978-3-319-70134-9_95-1 Allen, L. N., Rasanathan, K., Mash, R., Uribe, M. V., Martinez-Bianchi, V., & Kidd, M. (2025). Models of Global Primary Care Post-2030. The Lancet Primary Care, 1(3), 100027. https://doi.org/10.1016/j.lanprc.2025.100027 Babagoli, M. A., Nieto-Martínez, R., González-Rivas, J. P., Sivaramakrishnan, K., & Mechanick, J. I. (2021). Roles for Community Health Workers in Diabetes Prevention and Management in Low- And Middle-Income Countries. Cadernos De Saúde Pública, 37(10). https://doi.org/10.1590/0102-311x00287120 Balasubramanya, B., Isaac, R., Philip, S., Prashanth, H. R., Abraham, P., Poobalan, A., Thomas, N., Jeyaseelan, L., Mammen, J., Devarasetty, P., & John, O. (2020). Task Shifting to Frontline Community Health Workers for Improved Diabetes Care in Low-Resource Settings in India: A Phase II Non-Randomized Controlled Clinical Trial. Journal of Global Health Reports, 4. https://doi.org/10.29392/001c.17609 Battaglia, T. A., Zhang, X., Dwyer, A. J., Rush, C. H., & Paskett, E. D. (2022). Change Agents in the Oncology Workforce: Let's Be Clear About Community Health Workers and Patient Navigators. Cancer, 128(S13), 2664–2668. https://doi.org/10.1002/cncr.34194 Das, S., Grant, L., & Fernandes, G. (2023). Task Shifting Healthcare Services in the Post-Covid World: A Scoping Review. PLOS Global Public Health, 3(12), e0001712. https://doi.org/10.1371/journal.pgph.0001712 Dodd, R., Palagyi, A., Jan, S., Abdel-All, M., Nambiar, D., Madhira, P., Balane, C., Tian, M., Joshi, R., Abimbola, S., & Peiris, D. (2019). Organisation of Primary Health Care Systems in Low- And Middle-Income Countries: Review of Evidence on What Works and Why in the Asia-Pacific Region. BMJ Global Health, 4(Suppl 8), e001487. https://doi.org/10.1136/bmjgh-2019-001487 Huang, W., Long, H., Li, J., Tao, S., Zheng, P., Tang, S., & Abdullah, A. S. (2018). Delivery of Public Health Services by Community Health Workers (CHWs) in Primary Health Care Settings in China: A Systematic Review (1996–2016). Global Health Research and Policy, 3(1). https://doi.org/10.1186/s41256-018-0072-0 McCray, G. G., Haynes, B., Proeller, A., Ervin, C., & Williams-Livingston, A. (2020). Making the Case for Community Health Workers in Georgia. Journal of the Georgia Public Health Association, 8(1). https://doi.org/10.20429/jgpha.2020.080116 Mor, N., Ananth, B., Ambalam, V., Edassery, A., Meher, A., Tiwari, P., Sonawane, V., Mahajani, A., Mathur, K., Parekh, A., & Dharmaraju, R. (2023). Evolution of Community Health Workers: The Fourth Stage. Frontiers in Public Health, 11. https://doi.org/10.3389/fpubh.2023.1209673 Noel, L., Chen, Q., Petruzzi, L. J., Phillips, F., Garay, R., Valdez, C., Aranda, M. P., & Jones, B. (2022). Interprofessional Collaboration Between Social Workers and Community Health Workers to Address Health and Mental Health in the United States: A Systematised Review. Health &Amp; Social Care in the Community, 30(6). https://doi.org/10.1111/hsc.14061 None, N. (2022). Walking the Talk: Reimagining Primary Health Care After COVID-19. https://doi.org/10.1596/978-1-4648-1768-7 Orkin, A. M., McArthur, A., Venugopal, J., Kithulegoda, N., Martiniuk, A., Buchman, D. Z., Kouyoumdjian, F., Rachlis, B., Strike, C., & Upshur, R. (2019). Defining and Measuring Health Equity in Research on Task Shifting in High-Income Countries: A Systematic Review. SSM - Population Health, 7, 100366. https://doi.org/10.1016/j.ssmph.2019.100366 Pingel, E. S. (2022). Seeing Inside: How Stigma and Recognition Shape Community Health Worker Home Visits in São Paulo, Brazil. Community Health Equity Research &Amp; Policy, 44(3), 303–313. https://doi.org/10.1177/2752535x221137384 Rifkin, S. B., Fort, M., Patcharanarumol, W., & Tangcharoensathien, V. (2021). Primary Healthcare in the Time of COVID-19: Breaking the Silos of Healthcare Provision. BMJ Global Health, 6(11), e007721. https://doi.org/10.1136/bmjgh-2021-007721 Rohan, E. A., Townsend, J. S., Bermudez, A. T., Thompson, H. L., Holman, D. M., Reza, A., Tharpe, F. S., & Wennerstrom, A. (2024). Engaging Community Health Workers in Primary Care Practices. Journal of Ambulatory Care Management, 47(3), 154–167. https://doi.org/10.1097/jac.0000000000000501 Shommu, N. S., Ahmed, S., Rumana, N., Barron, G. R. S., McBrien, K. A., & Turin, T. C. (2016). What Is the Scope of Improving Immigrant and Ethnic Minority Healthcare Using Community Navigators: A Systematic Scoping Review. International Journal for Equity in Health, 15(1). https://doi.org/10.1186/s12939-016-0298-8 Sisson, N., & Starke, J. (2022). Promotores De Salud in Montana: An Analysis of a Rural Health Care Intervention Rooted in Catholic Social Teaching and Its Place in Medical Curricula. The Linacre Quarterly, 89(1), 21–35. https://doi.org/10.1177/00243639211059346 The Role and Impact of Female Health Workers on the Well-Being of Global South Communities: A Call for Gender-Transformative Action. (2022). Archives of Women Health and Care, 5(2). https://doi.org/10.31038/awhc.2022521 Williams-Livingston, A., Henry Akintobi, T., & Banerjee, A. (2020). Community-Based Participatory Research in Action: The Patient-Centered Medical Home and Neighborhood. Journal of Primary Care &Amp; Community Health, 11. https://doi.org/10.1177/2150132720968456 Theme song, Works All The Time by Dominik Schwarzer, YouTube ID: CUBDNERZU8HXUHBS, purchased from https://www.premiumbeat.com/.   Even without trying, every night you go to bed a little wiser. Thanks for listening to Rio Bravo qWeek Podcast. We want to hear from you, send us an email at RioBravoqWeek@clinicasierravista.org, or visit our website riobravofmrp.org/qweek. See you next week!

In this episode, Janet Borges explores the clinical applications of Tian Ma Wan and Zhi Bai Di Huang Tang in supporting perimenopause and menopause-related patterns. She discusses common presentations including hot flashes, headaches, dizziness, irritability, sleep disturbances, and Liver Yang rising with underlying Yin and Blood deficiency.Through both formulas, Janet offers practical insight into pattern differentiation and herbal strategies for supporting patients through hormonal transitions.Read the articles here:Tian Ma Teapills - Perimenopausal Formula: https://www.mayway.com/blogs/articles/tian-ma-teapills-good-perimenopausal-formulaZhi Bai Di Huang Tang for Hot Flashes: https://www.mayway.com/blogs/articles/zhi-bai-di-huang-tang-for-hot-flashesSee our Monthly Practitioner Discounts https://www.mayway.com/monthly-specialsSign up for the Mayway Newsletterhttps://www.mayway.com/newsletter-signupFollow ushttps://www.facebook.com/MaywayHerbs/https://www.instagram.com/maywayherbs/

Nouveauté podcast. Chaque jour, retrouvez l'un des meilleurs débats de l'année dans Rothen s'enflamme. Aujourd'hui, le procès d'Olivier Létang, accusé de s'être trop emballé cette saison. Un débat réalisé le mardi 13 mai 2025.

What happens when handbag design stops being just about trends and starts confronting bigger questions—materials, sustainability, and what happens after the hype fades? In this episode, Syl Tang joins us to unpack how the accessories world is shifting through the lens of fashion history, customer behavior, and future forecasting. From the scrappy late-90s NYC era—when emerging brands had to win customers face-to-face—to today's conversations around sustainability, co-branding, and smarter growth, Syl shares why designers need more than aesthetics to build lasting brands. We explore customer ethnography, the risks of outsourcing too early, and why durability, transparency, and global forces like climate and economics increasingly shape what people buy.Key Takeaways: • Know your customer firsthand — Real-world insight beats vanity metrics every time. • Sustainability needs substance — Durable materials and transparency matter more than trendy labels. • Future-proof your brand — Cultural, economic, and environmental shifts define what sells next.

If you can afford it and love what we do, please consider supporting our show by becoming a BTT Podcast Patreon Member! Also, purchase a BTT Podcast t-shirt or two from our Pro Wrestling Tees Store!  This week's Time Stamps for our WCW Saturday Night on TBS recap from Aug 6, 1994 review are as follows (NOTE: This was recorded 4/29/2026): HOW TO GIVE OR GIFT A PATREON MEMBERSHIP: https://www.patreon.com/BookingTheTerritory/gift   Opening Shenanigans! Take Hype to Pound town! ( 0:01:41 )  Bunch of marks and stooges wasting time in the intro and Super Shock Master! ( 0:03:19 ) How's Harper? Contact the Pennsylvania Pimp (#AllenPhillip) if you want the hook-up, ALLEGEDLY for your out of state sports needs (wink wink). ( 0:05:19 ) Doc continues trying to convince that the Dodgers are the heels. ( 0:09:00 ) 5 Star Review Shoutouts! Submit a 5-star review on ApplePodcast and/or Podcast Addict and we will read it on air and give you a shoutout! ( 0:11:57 ) BTT Listener Meet-Up at Wildkat X-Rated. Get your tickets! ( 0:15:27 ) WCW Saturday Night on TBS Aug 6, 1994 recap, Duggan Debuts on Sat Night! ( 0:19:36 ) WCW Saturday Night on TBS Aug 6, 1994 recap continues and Steamboat was married how many times! ( 0:28:08 ) WCW Saturday Night on TBS Aug 6, 1994 recap continues! ( 0:32:21 ) Is that a big woman or big man in the crowd? ( 0:35:36 ) Dusty Rhodes is talking them into the building AGAIN!!! ( 0:43:32 ) WCW Saturday Night on TBS Aug 6, 1994 recap continues! ( 0:46:49 ) Doc asked Harper if he knows what a Cuck is and we get Harper to look it up and read the definition? ( 0:49:26 ) Colonel Parker tells Mean Gene that "I am the DICK-Tator"! ( 0:53:26 ) WCW Saturday Night on TBS Aug 6, 1994 recap continues! ( 0:55:49 ) Pretty Wonderful gets political? ( 1:03:29 ) WCW Saturday Night on TBS Aug 6, 1994 recap continues! ( 1:07:55 ) Don't forget to become a Patron at https://www.patreon.com/BookingTheTerritory ( 1:13:53 ) Harper use to wear Arizona Jeans and he pulled Tang? ( 1:14:57 ) Harlem Heat deserves the Rolex and Toot Toot but Doc is being anti-black. ( 1:19:17 ) Ric Flair cuts a good promo and Sherri is dressed for a funeral. ( 1:21:59 ) Ric Flair vs Terry Taylor and Hogan ruins the match. ( 1:26:04 ) TMB - TOO MUCH BOLLEA! ( 1:31:24 ) Dustin Rhodes vs Bunkhouse Buck in the main event! ( 1:34:48 ) Who gets the Rolex and/or Toot Toot award? And become a BTT Patreon member! Don't forget to become a BTT Patreon member at https://www.patreon.com/BookingTheTerritory ( 1:43:53 )  A.l. Bill Watts closing thoughts! Become a Patron at https://www.patreon.com/BookingTheTerritory ( 1:56:01 )  Harper lays out what it will take to do Ask Harper segments on the main show! Paypal him $5 per question. Harper's PayPal is, get your pen and paper out, cc30388cc@yahoo.com . Then email Harper ( ChrisHarper16Wildkat@gmail.com ) and Mike ( BookingTheTerritory@gmail.com ) letting them know you submitted $5 to Harper's paypal and he will answer your question on an upcoming show.  Information on Harper's Video Shoutout, Life and Relationship.  1. First things first, email Harper with the details of what you want in your video shoutout or who the shoutout is too. His email address is ChrisHarper16Wildkat@gmail.com . Also in that email tell him what your paypal address is. 2. Paypal him $20. Harper's PayPal is, get your pen and paper out, cc30388cc@yahoo.com .  3. Harper will then send you the video to the email address that you emailed him from requesting your video shoutout. That's it! Don't email the show email address. Email Harper. If you missed any of those directions, hit rewind and listen again.

Nouveauté podcast. Chaque jour, retrouvez l'une des meilleures chroniques de Julien Cazarre lors de la saison dernière. Aujourd'hui, celle du 9 mai 2025.

We start with a little review of rasa vada, the theory of aesthetic "flavors of Consciousness" that are very much emphasized in our Tāntrik iconography & poetics before presenting Mātangī Devī as a a radical invitation to reclaim those rasas, or "flavors" which are commonly rejected as impure or unspiritual or unwholesome in the name of a deeper, more inclusive & capacious non-dual understanding. And to discuss the ucchistā approach (the spirituality of impurity/trangression), we need to say more about śānta-bhāva, Abhinavagupta's 9th meta-flavor that imbues all the other flavors (even the "unspiritual" or disturbing ones) with poetic and aesthetic (read also: spiritual) meaning. The discussions around śānta-bhāva which engage Bharata and Anandavardhana, two important aesthetic philosophers that influence Abhinava's Tāntrik exegesis, present a new understanding of "sattva" as that luminosity inherent in consciousness itself and not just a feature of the mind nourished by food purity, yogic disciplines & spiritual practices. The thesis then is as follows: contemplating Mātangī and the spirituality of impurity is contingent upon an understanding of the meta-flavor of Śānta-bhāva which itself present a sort of meta-sattva that does not negate rajas, agitation or tamas, inertia but rather includes them and exalts them! As such, I can say that all spirituality (and Vāmacāra is no exception) is about sattva maxing only in this lecture, I want to refine our understanding of just what it is we mean by "sattva", as per the interpretations of Kaula masters like Somananda, Abhinava & others. Also, we indulge in a long digression at the top of the lecture on the nature of bhoga, enjoyment, the Vedic orientation toward bhoga and the age old question of is bhoga mutually exclusive with yoga, spirituality? Here's a playlist of all our videos on the daśamahavidyās with a Śri Vidyā orientation. Support the showLectures happen live every Monday at 7pm PST and again at Friday 11am PST Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

In this inspiring episode of Develop This!, host Dennis Fraise sits down with Mark C. Perna to explore the power of bold thinking, visionary leadership, and rallying people around big ideas. Drawing on their shared fascination with the Apollo program, they unpack how the audacity of aiming for the moon transformed not just science—but an entire generation's mindset. From the iconic leadership behind the Apollo 11 Moon Landing to the forward-looking ambitions of the Artemis Program, this conversation connects the dots between space exploration and the work economic developers do every day: building momentum, inspiring communities, and executing bold visions. Mark and Dennis reflect on cultural touchpoints, childhood wonder, and even the small details—yes, including Tang—that made space exploration feel personal and powerful. If you're working to energize your community, align stakeholders, or inspire the next generation, this episode offers a compelling reminder: big progress starts with big ideas. Takeaway The moon landing wasn't just a technological achievement—it was a masterclass in leadership, collaboration, and belief. For today's economic and community developers, the lesson is clear: when you set bold goals and invite others into the vision, you create momentum that can move mountains… or even reach the moon.

Last time we spoke about the battle of West Suiyuan. The Ma Clique, Muslim warlords controlling Northwest China, led by Ma Hongkui and Ma Hongbin, rebuffed Japanese overtures to ally, citing historical grievances like the 1900 invasion. Driven by patriotism, they aligned with the Nationalists, reorganizing forces into the 17th Army Group. In 1938, Ma Hongbin commanded West Suiyuan defenses, building fortifications in harsh desert and mountain terrain, blending cavalry tactics with modern training despite equipment shortages. In January 1940, Japanese and puppet troops advanced from Baotou, occupying Wuyuan and Linhe. Chinese forces, including Fu Zuoyi's 35th Army and Ma's 81st Army, employed guerrilla and mobile warfare. A major counterattack in March recaptured Wuyuan, killing Lt. Gen. Mizukawa and thousands, forcing Japanese retreat. Through ambushes and night raids, the Chinese recovered territories, securing Soviet aid routes and the Shaanxi-Gansu-Ningxia region. Over 2,000 Ningxia soldiers perished, their sacrifices underscoring peripheral fronts' role in national resistance.   #200 The battle of Yaoyi Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. After capturing Wuhan, the Japanese army had already stretched itself dangerously thin. Most regular and Class A reserve divisions were committed to the front, yet they failed to annihilate the main Chinese force. Despite losing its core industrial and resource regions, the Nationalist government in Chongqing refused Japan's peace terms. Japan now found itself trapped in the very protracted war it had desperately sought to avoid. The logical Japanese response was to halt major advances, consolidate control over occupied areas, and conduct limited offensives to pressure Chiang Kai-shek into negotiations—essentially repeating the post-Nanjing strategy of late 1937. But the situation had deteriorated sharply: occupied territory had at least doubled, Japanese garrisons were inadequate, and strategic reserves were nearly exhausted. What might have been prudent a year earlier had become plainly unwise by late 1938.   To stabilize the front, Japan reorganized its China Expeditionary Army at the end of 1938. Large numbers of newly raised independent mixed brigades and lower-quality Class B reserve divisions were sent to relieve veteran regular and Class A divisions. The relieved units were either demobilized back to Japan or shifted north to reinforce the Kwantung Army against the Soviet threat.   By early 1940 Japan maintained roughly 24 divisions, 21 independent mixed brigades, and 2 cavalry brigades in China proper (excluding Manchuria), totaling nearly 800,000 ground troops. The enormous scale and expense strained the home economy severely. Even so, the vast occupied zones could not be effectively controlled: divisions often held only a single mobile battalion while dispersing the rest into scattered platoon- and squad-sized outposts. Guerrilla activity by both Nationalist and Communist forces not only persisted but intensified, occasionally clashing with each other in "friction" incidents.   Beyond mere occupation, Japan sought to wear down Chinese strength. With most elite Central Army units held in reserve in the southwest or around Wuhan, Japanese local offensives targeted the Fifth and Ninth War Zones, aiming to methodically destroy Chiang's best troops. Thus, while other Japanese armies focused on garrison relief and brigade substitution, the 11th Army—still holding Wuhan with seven divisions and three brigades—remained the main offensive instrument. In 1939 it captured Nanchang, then mounted major operations against the Fifth War Zone (Suizao Campaign) and Ninth War Zone (First Battle of Changsha). Except for the seizure of Nanchang, however, these offensives inflicted only limited and temporary damage on Chinese forces.   Japan's domestic economy was in even worse shape. In early 1937, it had approved a massive 2.4 billion yen naval and army rebuilding program aimed at countering the United States and Russia, but implementation had barely started when the Sino-Japanese War erupted. The conflict generated enormous war costs while military expansion continued unabated, rapidly draining the Bank of Japan's gold reserves. By the end of 1938, those reserves (valued at just 1.35 billion yen) had shrunk by more than two-thirds. To fund the Battle of Wuhan that year, Japan postponed key elements of the rebuilding plan. After Wuhan fell, the Army revised its wartime reorganization: the original target of forty divisions grew to fifty-five by early 1938, then to sixty-five divisions plus 164 Army Air Force squadrons by 1942. The funding required to equip and stockpile for this expansion escalated steadily; the 1939 expansion budget alone demanded 1.8 billion yen, pushing Japanese finances to the breaking point.   Japan repeatedly sought a way out of China, but its peace terms remained far beyond what Chongqing would accept, leaving negotiations stalled. Efforts to install puppet regimes in North and Central China—culminating in the Wang Jingwei government in 1940—aimed to "use Chinese to control Chinese" and undermine Nationalist influence, yet produced disappointing results.   The 11th Army's 1939 campaigns yielded only mediocre outcomes, hampered by chronic troop shortages. Even its divisions were tied down in occupation duties; mounting a serious offensive required pulling garrison forces, leaving no reserves to hold the line unless new units arrived. Sustained large-scale operations to seriously weaken Chinese strength demanded a major troop increase—otherwise, Japan was limited to shallow, localized attacks. Lt. Gen. Yasuji Okamura, commanding the 11th Army, recognized this clearly. In a December 1939 report, he argued that diplomacy and small offensives were futile and urged a large-scale operation backed by substantial reinforcements. His superiors, however, were preoccupied with funding the broader military buildup and could offer no extra men. The post-Wuhan "defensiveization" of operations was largely a cost-saving measure to support that expansion. Japanese ground strength in China, which peaked near 850,000 after Wuhan, had already dropped by about 50,000. Full-strength regular or Class A divisions numbered roughly 22,000 men (four regiments), while newer garrison divisions had only about 15,000 (three regiments), and independent mixed brigades just 6,000. Okamura's proposal was sensible but politically impossible; high command was even contemplating slashing China troop levels to 400,000.   The Chinese Winter Offensive of December 1939, together with counterattacks at Nanning and Kunlun Pass, inflicted serious losses and exposed the limited damage done to Chinese forces in 1939 operations. The recapture of Wuyuan in March 1940 signaled the start of a new phase. Shortly afterward, intensified Chinese guerrilla raids deep into Japanese rear areas prompted large Japanese "mop-up" operations in southern Shanxi, central Hubei, southern Jiangxi, and northern Hunan. In the Wuhan sector, repeated blows from the Winter Offensive heightened fears of Chinese forces in the Dahong and Tongbai Mountains, which threatened control over the vital Jianghan Plains rice-producing region. In mid-April 1940, the Japanese abandoned outposts at Macheng (eastern Hubei), Fengxin, and Jing'an (northern Jiangxi), withdrew elements of the 6th Division (northern Hunan), 40th Division (northern Jiangxi), and the 3rd, 13th, and 39th Divisions (Hubei), and concentrated them around Zhongxiang, Suixian, and Xinyang for a maximum-effort push.   These setbacks finally forced Tokyo to abandon deep troop reductions in China and approve reinforcements of two regular divisions for a major 1940 offensive. The revised end-1940 target became 740,000 troops in China. In spring 1940, the 11th Army—backed fully by Imperial General Headquarters and the China Expeditionary Army—began detailed preparations for a large-scale assault on China's Fifth War Zone.   On February 25, 1940, the 11th Army issued its "Guiding Strategy for the Campaign." The operational goal was to defeat the main force of China's Fifth War Zone along both banks of the Han River before the rainy season, inflict further heavy losses on Chiang Kai-shek's army through decisive victory, and thereby advance Japan's overall political and strategic position vis-à-vis China. The guiding principle called for the quickest possible preparations, with the offensive to begin around early May: first destroy Chinese forces on the left (east) bank south of the Baihe River, then completely annihilate the core units on the right (west) bank near Yichang. On April 7, under the new commander Lt. Gen. Sonobe Kazuo (who replaced Okamura Yasuji), the 11th Army produced a more detailed plan. On April 10, Imperial General Headquarters Order No. 426 ("Continental Order") authorized the China Expeditionary Army to conduct operations in central and southern China during May–June, even beyond established boundaries, to fulfill current objectives.   Japanese planners viewed the Fifth War Zone—roughly 50 divisions encircling Wuhan—with its main strength concentrated along the Han (Xiang) River in northwestern Hubei. Striking Yichang would deliver a severe blow to the zone. As the gateway to Sichuan, only 480 km from Chongqing, Yichang held immense strategic value: an inland port, Three Gorges logistics hub, and key base for air raids on Chongqing. Capturing it would directly threaten the Nationalist wartime capital and southwestern rear, advancing political leverage. Still, long-term occupation was not pre-decided; initial plans stressed inflicting maximum damage followed by withdrawal, in line with the post-Wuhan policy of avoiding permanent overextension. China, aware that holding the Jianghan Plain's rice-producing areas enabled sustained attrition against Japan, deployed guerrilla units to harass Japanese rear areas (increasing occupier losses) while tasking the River Defense Force to hold key front-line points: Jingmen, Shashi, and Yichang.   To achieve these aims, the 11th Army committed as much as possible of its seven divisions and four brigades (88 battalions total). Core units included the 3rd Division (Maj. Gen. Yamakoshi Masataka; regiments 6, 18, 34, 68), 13th Division (Maj. Gen. Tanaka Shioichi; 58, 65, 104, 116), 39th Division (Maj. Gen. Murakami Keisaku; 231–233), elements of the 40th Division, detachments from the 33rd and 34th Divisions, and others. Reinforcements comprised the Ikeda Detachment (three battalions from 6th Division), Ishimoto Detachment (four–five from 40th), Ogawa Detachment (two from 34th), and Provisional Mixed Brigade 101. Supporting assets included the 6th Field Heavy Artillery Regiment, 7th and 13th Tank Regiments, 3rd Air Group, Navy 1st China Dispatch Fleet, and 2nd Combined Air Team. The China Expeditionary Army transferred seven battalions from the 15th and 22nd Divisions (13th Army, lower Yangtze). The main effort north of the river involved roughly 48–54 battalions, or 80,000–110,000 men, making the Zaoyi (Zaoyang–Yichang) Campaign the largest Japanese operation on the central front since Wuhan. Sonobe's staff structured the offensive in two phases. Phase One targeted the Fifth War Zone's main force around Zaoyang (east of the Han River) through converging pincer movements: right flank from Xinyang (reinforced 3rd Division), left flank from Zhongxiang (reinforced 13th Division), and central thrust by the reinforced 39th Division from Suixian. The plan exploited terrain—Dahong and Tongbai Mountains—for encirclement. After seizing Minggang (right flank) and advancing from Zhongxiang (left), the pincers would close on Zaoyang, with the center (along the Xianghua Highway from Suixian) drawing Chinese forces into the trap for envelopment. Diversionary attacks south of the Yangtze, propaganda hinting at limited scope, and planted false orders helped mask intentions. Japanese radio intelligence—intercepts and direction-finding of Chinese headquarters signals—provided critical advantages, especially in later stages.   By March 1940, Chinese intelligence had already detected the 11th Army's intent to mount a major offensive from Xinyang and Wuhan into northwestern Hubei. On April 10, Chiang Kai-shek telegraphed Li Zongren and other Fifth War Zone commanders, urging immediate preparations for a preemptive strike against any push toward Shapingba and Yichang. He emphasized proactive flanking attacks on Japanese rear areas via Wusheng Pass and threats to the Pinghan Railway, while keeping main forces east of the Han River for decisive engagement once the enemy committed.   Following Military Commission directives, the Fifth War Zone devised a plan that used part of its strength for forward advances and deep raids into Japanese rear areas to harass and divert. The bulk of forces would hold the rear, seizing chances for preemptive strikes and a decisive battle east of Zaoyang or south of Jingmen–Dangyang. Deployments included: the 33rd Army Group garrisoning the Xiang River; in the center, the 45th Corps (22nd Army Group) west of Luoyangdian–Suixian and the 84th Corps (11th Army Group) north of Suixian–south of Gaocheng; in southern Henan, the 30th Corps east of Tongbai and the 68th Corps north of Pingchangguan–Minggang; the 41st Corps in reserve near Xiangyang; the 29th Army Group (with part garrisoning north of Tongqiao Zhen–Sanyangtien) concentrated in the Dahong Mountains; and the 31st Army Group positioned between Queshan and Ye Hsien as the mobile force to strike invaders. River Defense Army commander Guo Chan controlled the 26th, 75th, and 94th Armies, the 128th Division, and the 6th and 7th Guerrilla Columns. Total Chinese strength approximated 350,000–380,000 men across roughly 50–54 divisions. To mask preparations and mislead, the Japanese conducted a late-April "mop-up" near Jiujiang, staged naval feints on Poyang and Dongting Lakes, and bombed key points in Hunan and Jiangxi, simulating an imminent Ninth War Zone operation.   With forces assembled, the Japanese offensive began May 1, 1940, from Xinyang, Suixian, and Zhongxiang. The advance split into five routes: (1) Changtaiguan–Minggang–Biyang–Tanghe; (2) Xinyang–Tongbai; (3) Suixian–Zaoyang; (4) Suixian–Wujiadien; (5) Zhongxiang–Shuangkou. Employing flanking with central breakthrough, the reinforced 3rd Division (right flank, including Ishimoto Detachment from 40th Division with tanks and engineers) spearheaded from Xinyang toward Biyang, breaching the Chinese Second Army front on day one. By May 1, elements of the 3rd and 40th Divisions captured Minggang, Lion's Bridge, and Xiaolintien; on May 5 they took Biyang and Tongbai. The Chinese 31st Army Group (northeast of Biyang) linked with the 68th and 92nd Corps to hit Japanese flanks and rear. Leaving some forces west of Tongbai to press the enemy, the main 30th Corps struck Japanese flanks. After seizing Tanghe on May 7, the Japanese pushed south toward Zaoyang. On May 8–9, the 31st Army Group retook Tanghe and Xinye, pursuing vigorously. On May 8, the Japanese left flank (13th Division) attacked from Zhongxiang, breaking through the 33rd Army front the same day.   On May 3, the Japanese 13th Division—supported by over 20 tanks, 40 aircraft, artillery, and cavalry—advanced north from Zhongxiang, capturing Changshoudian and Tianjiachi. It seized Fengyao and Changjiachi by May 6. Chinese 33rd Army Group forces used favorable terrain to intercept, while the 29th Army Group struck Japanese flanks and rear at Changjiachi and Wangjiadian, and the 41st Corps fought tenaciously to halt the advance. By May 7, Japanese spearheads reached Changjiachi on the Zaoyang–Xiangyang Highway, with elements entering Shuangkou; their rear cavalry took Xinye on May 8. Fifth War Zone commander Zhang Zizhong personally led attacks along Tianjiachi–Huanglongtang, supported by fierce 29th Army Group assaults on Japanese rear.   The Japanese 39th Division and a 6th Division brigade delayed their assault on the Chinese 11th Army Group until May 4 from Suixian. After overrunning Gaocheng and Anchu on May 5, Chinese forces withdrew to Huantan–Tang Hsien–north of Gaocheng. As the 33rd Army Group faltered, part of the 11th Army Group reinforced it; the 175th Division held at Tang Hsien while the main body fell back toward Zaoyang. During the maneuver, Japanese tanks enveloped at Tang Hsien, cutting the Zaoyang–Xiangyang Highway and forcing bitter fighting by the 174th Division. To break out, Chinese abandoned Zaoyang, using the 173rd Division for rearguard resistance while the bulk shifted west of the Tang and Bai Rivers. Japanese captured Suiyangdian and Wujiadien on May 7, Zaoyang on May 8; the 173rd Division suffered heavy losses, including the death of its commander, Gen. Zhong Yi.   On May 10, Japanese completed an encirclement east of Xiangdong along the Tang and Bai Rivers—but it collapsed as Chinese exterior forces outflanked both Japanese wings and compressed the center, trapping much of the Japanese in the Xiangdong Plains. The Chinese 2nd and 31st Army Groups plus 92nd Corps pressed south, 39th and 75th Corps east, and 33rd and 29th Army Groups north against the pocket. The 94th Corps advanced along the Han–Yichang Highway deep into Jingshan, Zaoshi, Yingcheng, and Yunmeng to sever Japanese rear communications. Meanwhile, the 7th Corps and eastern Hubei guerrillas seized Jigong Shan, Lijiachai, and Liulin station on the Beijing–Hankou Railway. The 92nd and 68th Corps retook Zaoyang, Tongbai, and Minggang, encircling four Japanese divisions in the Xiangdong Plains. By May 11, battered Japanese retreated eastward under pursuit, Chinese flanking and rear attacks leaving many dead on the field. The 31st Army Group recovered Zaoyang on May 16. Chinese reports claimed 45,000 Japanese casualties, plus capture of over 60 guns, 2,000+ horses, 70+ tanks, and 400+ trucks. The 33rd Army Group fought fiercely to intercept retreating columns, driving large Japanese remnants toward Nanguadian.   Tragically, on May 16 noon, Gen. Zhang Zizhong—personally commanding his Guard Battalion and main 74th Division—was killed in action. With pressure eased on the Japanese left, they counterattacked and retook Zaoyang on May 17. Chinese forces withdrew to Xinye on the Tangbai River's west bank and north of the Tang River, regrouping for a renewed counteroffensive.   The Military Commission anticipated a Japanese withdrawal to original lines, likely along the rain-impassable Xianghua Road. Exploiting the enemy's supply shortages, exhaustion, and retreat difficulties, it ordered Fifth War Zone units to encircle and annihilate Japanese forces near the battlefield, then pursue toward Yingcheng–Huayuan. The zone promptly launched a counteroffensive. By nightfall on May 8, Japanese pincers neared junction, having inflicted serious damage on the Chinese 84th Army but achieved little else. Nonetheless, the 11th Army ordered frontline divisions to withdraw to the Tanghe–Baihe line after reaching it, preparatory to encircling Chinese forces west of the Han River. Chongqing issued general offensive orders at 8 PM and 11 PM that night. By then, six divisions of the 31st Army Group advanced south from Nanyang in the north, five from the 33rd Army Group pressed from the south, and five from the 45th and 94th Armies pursued in the southeast—nearly completing the Japanese encirclement. Intense combat erupted.   On May 10, retreating Japanese first clashed with the advancing 33rd Army Group from the south. Seizing the moment, they ordered the 13th and 39th Divisions plus Ikeda Detachment south to smash it, with the 3rd Division covering the northern flank. Full-scale battle broke out on May 12: two Japanese divisions assaulted five Chinese divisions of the 33rd Army Group, plunging them into desperate fighting. Japanese radio intercepts—including telegrams between the Military Commission and Fifth War Zone, plus Zhang Zizhong's report to Chiang on his five divisions' movements—revealed exact positions and plans. Sonobe Kazuo concentrated the 13th and 39th Divisions to strike south along the Han's east bank against Zhang's army group, while ordering the 3rd Division (south of Xinye) back to Zaoyang to guard the rear. Direction-finding had long pinpointed the 33rd Army Group headquarters radio (call signs and bearings) about 10 km northeast of Yicheng. With air support, the Japanese encircled it. On the night of May 15, the 39th Division advanced from Fangjiaji and Nanying toward Nanguadian, completing tactical encirclement by dawn on May 16. Artillery-supported four-sided assaults followed. The defending 74th Division resisted fiercely with repeated counterattacks. Fighting raged into the afternoon, with the Special Service Battalion joining. Japanese attackers swelled to over 5,000, backed by concentrated artillery and 20+ aircraft for a final push. Zhang Zizhong, wounded multiple times, continued commanding calmly until a severe chest wound killed him heroically. The exhausted, isolated 74th Division and battalion suffered devastating losses. That day, the 13th Division also routed the main 33rd Army Group force, breaking the southern encirclement. Japanese then redeployed, concentrating around Zaoyang.   In the north, 17 divisions (including six from the 31st Army Group) attacked the isolated Japanese 3rd Division from east, south, and north, severing its supply lines. With limited ammunition and no resupply, the division faced crisis; its 29th Brigade telegram pleaded: "Enemy fighting spirit extremely high... safe return very difficult; request battalion reinforcements." Yet southern Chinese forces remained undestroyed amid chaos. Japanese choices narrowed to independent 3rd Division retreat or holding for relief. They opted to lure pursuers: ordering the division southeast toward Zaoyang to draw Chinese into pursuit. From May 16–18, the 3rd Division fought a delaying retreat; relentless Chinese pursuit inflicted limited damage due to insufficient firepower, allowing escape. By evening May 18, it reached northeast of Zaoyang and prepared offensives. The 13th and 39th Divisions, after defeating the 33rd Army Group, also advanced north to the Zaoyang line.   The 3rd Division's retreat shortened Japanese lines and hastened convergence. Unsuspecting Chinese pursued to Zaoyang. After a successful counterattack northeast of Yicheng, the 13th and 39th Divisions rejoined the 3rd Division there. On May 19 morning, three Japanese divisions attacked abreast, forcing decisive battle along the Tang River. Chinese divisions collapsed within hours; the 75th Army took heavy losses, others significant casualties. Fifth War Zone ordered hasty retreat. Japanese pursued vigorously. By May 21, the 3rd Division reached Dengxian, 13th east of Laohekou, 39th Fancheng. Early that day, the 39th Division—crossing the Baihe—met fierce west-bank fire, losing Regiment Commander Kanzaki Tetsujiro and over 300 men. That evening, the 11th Army halted pursuit, ending east-bank (Xiang River) fighting. The 20+ day operation east of the Han inflicted heavy Japanese losses, far exceeding the planned duration, leaving troops exhausted. After halting, units withdrew to Zaoyang vicinity for rest and reorganization rather than immediate return to base positions. Commanders debated proceeding to Yichang west of the Han: abandoning the plan would signal Phase One failure, eroding authority and imperial trust. Most argued troop fatigue and casualties should not deter continuation. Over 1,000 tons of supplies rushed forward via six motor companies. Following east-bank termination, Japanese consolidated for the next phase targeting Yichang. Reinforcements arrived: the 4th Division from Manchuria and 18th Independent Brigade from Wuning. The 4th Division assumed Shayang–Zhongxiang positions east of the Xiang River.   The Japanese bombarded the west bank of the Han River for ninety minutes before forcing a crossing at Wangji north of Yicheng. That midnight, the 3rd Division also crossed southeast of Xiangyang. Both met little resistance and completed crossings before dawn. The 11th Army left the 40th Division at Dahongshan for rear-area mopping-up and assigned the Xiaochuan and Cangqiao Detachments to guard mobile supply depots. On May 31 night, the 3rd and 39th Divisions crossed the Xiang River at Yicheng and Oujiamiao. After seizing Xiangyang on June 1 night, the main force split into columns crossing westward. By June 3, Japanese captured Nanzhang and Yicheng. The Chinese 41st Corps fiercely counterattacked, retaking part of Xiangyang while its main body battled around Nanzhang; the 77th Corps also struck hard. On June 4, Chinese recovered Nanzhang, forcing Japanese retreat southward. Meanwhile, the 13th Division and elements of the 6th Division forced a crossing on the Han–Yichang Highway near Jiukou and Shayang to link with southern columns for a joint push. The Chinese River Defense Force shifted its main strength to key positions, using terrain to block southward advances. The 2nd and 31st Army Groups pursued south separately. Chinese abandoned Shayang on June 5; Japanese took Jingmen, Shilipu, and Shihujiao on June 6. The 77th Corps and river defense units resisted stubbornly from Jingmen to Jiangling. After retaking Yicheng, the 2nd Army Group continued pursuit. Japanese concentrated around Jingmen–Shilipu as Jiangling fell.   On June 9 morning, Japanese launched joint air-ground assaults from Dongshi to Dangyang and Yuanan. By afternoon, penetrating the Chinese right flank forced a night withdrawal to Gulaobei–Shuanlianshi–Dangyang along the Zu River to Yuanan. June 10 saw Japanese capture Gulaobei and Dangyang, pushing Chinese to Yichang outskirts. After days of heavy fighting and prohibitive losses, Chinese abandoned Yichang on their own initiative. The 2nd and 31st Army Groups then reached Dangyang north of Jingmen. On June 16, they mounted a general offensive. By June 17, Chinese briefly retook Yichang; the 2nd Army Group linked with the 77th Corps against Dangyang, while the 31st Army Group severed Dangyang–Jingmen communications and assaulted Jingmen violently. South of the Yangtze, the 5th and 32nd Divisions crossed to hit Shayang and Shilipu. By June 18, Japanese main force held stubbornly from Dangyang to the Xiang River with superior equipment. Chinese, fighting on exterior lines, formed an encirclement from Jiangling–Yichang–Dangyang–Zhongxiang–Suixian–north of Xinyang while maintaining surveillance. Thus, the Zaoyi (Zaoyang–Yichang) Campaign ended. No prior decision existed on holding Yichang long-term. Per post-Wuhan Imperial General Headquarters policy, even extended operations aimed only to inflict severe blows and erode Chinese resistance, not expand occupation. On capture day, the 11th Army declared objectives achieved, ordering reorganization, destruction of Yichang military facilities, and dumping irremovable captured supplies into the Yangtze preparatory to withdrawal. At 10 PM June 15, formal orders withdrew to the Han's east bank: 3rd and 39th Divisions first to Dangyang–Jingmen to cover, then the 13th Division. The 13th began retreating from Yichang at midnight June 16, reaching Tumenya (10 km east) by 7 AM June 17. Chinese counterattacked along the route; the 18th Army pursued and retook Yichang morning of June 17. Japanese held Yichang only four days.   Intense debate erupted between frontline commanders and Imperial General Headquarters over retaining Yichang. With Nazi Germany's Western Europe offensive underway—Paris fell June 12, the day Yichang was taken—global upheaval intensified Japanese urgency to resolve China swiftly and free resources for wider competition. Many in high command and China Expeditionary Army argued long-term occupation would threaten Chongqing more directly, aid political maneuvers, and hasten settlement, offering immense strategic value. This swayed the Emperor, who inquired at the June 15 Imperial Conference about securing it. Backed by imperial support, high command ordered temporary retention (one month) on June 16. By transmission through Expeditionary Army and 11th Army channels, the rearguard 13th Division had withdrawn 52 km. With 3rd Division cooperation, it reversed, broke Chinese resistance, and retook Yichang afternoon June 17. On July 1, to offset expanded 11th Army responsibilities, General Headquarters transferred the 4th Division from Kwantung Army (Jiamusi, Heilongjiang) to 11th Army control. July 13 orders confirmed long-term Yichang retention, redefining Wuhan-region operations to Anqing–Xinyang–Yichang–Yueyang–Nanchang. The 11th Army assigned: 13th Division to Yichang, 4th Division to Anlu, 18th Independent Mixed Brigade east/west of Dangyang; remaining units returned to original defenses.   Post-recapture, Chinese continued counterattacks on Yichang and rear lines until ordered to halt: "To adapt to international changes, preserve National Army combat strength, and facilitate reorganization, Fifth War Zone cease attacks on Yichang immediately." A stalemate followed along lines encircling Yichang, Dangyang, Jiangling, Jingmen, Zhongxiang, Suixian, and Xinyang. To shield Chongqing and Sichuan, Nationalists re-established the Sixth War Zone (briefly created post-First Changsha, abolished April 1940), appointing Chen Cheng commander-in-chief with 33rd and 29th Army Groups, River Defense Army, and 18th Army covering western Hubei, western Hunan, eastern Sichuan. The Zaoyi campaign thus concluded. Japanese combat power again proved markedly superior. Official Japanese records (11th Army/China Expeditionary Army) reported 2,700 killed, ~7,800 wounded (total ~10,500; some phases ~1,403 killed/4,639 wounded). Chinese admitted heavy losses: 36,983 killed, 50,509 wounded, 23,000 missing (total >110,000 in some accounts). Wartime Nationalist claims inflated Japanese casualties to 45,000 killed/wounded with major captures (60+ guns, 70+ tanks, 400+ trucks), likely propagandistic; Japanese sources show far lower equipment losses. With 56 battalions deployed, Japanese suffered 12–15% combat casualties; Chinese (54 divisions, ~380,000 men) incurred 25–30% or higher—underscoring firepower/equipment disparity. Japan achieved tactical success by securing Yichang long-term (as a Chongqing bombing base) but failed to annihilate the main Chinese force or compel peace. Chinese resistance thwarted full encirclement and imposed attrition, albeit at crippling cost to the Fifth War Zone—severely weakened and never fully recovering until war's end. Japanese aims were realized to a significant, though not decisive, degree.   The Fifth War Zone's operational plan was fundamentally sound. Chinese intelligence detected Japanese intentions early, accurately predicted the attack axis, and deployed accordingly. The plan included preemptive strikes at Wusheng Pass and the Guangshui section of the Pinghan Railway to harass Japanese rear areas, threaten Wuhan, gather reconnaissance, and disrupt enemy preparations. Though well conceived, these actions never materialized. In the first phase (Xiangdong operations), Chinese forces resisted while shifting the main body to outer lines, securing mobile flanking positions. This frustrated Japanese encirclement efforts in the Xiangdong Plains. Exploiting the enemy's retreat, China launched a timely counteroffensive that encircled the Japanese 3rd Division. Despite breakout support from over 100 aircraft and 200 tanks, the poorly equipped Chinese inflicted heavy casualties during the three-day siege, blunting the division's momentum.    On the southern front, the 33rd Army Group's intercepting deployment was appropriate, but insufficient strength and compromised communications allowed the Japanese 13th and 39th Divisions to counterattack decisively, inflicting major losses and claiming the heroic death of Commander-in-Chief Zhang Zizhong—whose steadfast patriotism remains a lasting source of national pride. Overall, Chinese assessments and deployments in Phase One were largely correct. The battlefield showed China retained initiative and was not wholly dominated by Japanese plans. The core issue was overestimation of Chinese combat power amid severe shortages of heavy weapons. At least three corps suffered heavy attrition, yet Japanese captured only twenty-three mountain/field guns. Relying on manpower for brute force left Chinese units critically undergunned, enabling repeated encirclement attempts but preventing decisive destruction or severe damage to encircled enemies like the 3rd Division.   Phase Two, by contrast, was entirely passive. The initial Japanese Han River crossings were largely feints, yet the west bank received scant attention in overall planning—leaving Yichang virtually undefended as main forces deployed east of the river. Post-Phase One, Japan reinforced the 11th Army with three infantry battalions and one mountain artillery battalion from the 13th Army (lower Yangtze), plus six motor transport companies rushing massive supplies forward. Chinese intelligence missed these moves, remaining complacent in expectation of Japanese withdrawal eastward. After regrouping, Japan abruptly pivoted west with rapid advances. The Military Commission and Fifth War Zone, caught unprepared, made frantic, chaotic adjustments that failed to mount effective defense. The loss of strategically vital Yichang was inevitable, complicating the resistance both militarily and psychologically. This stemmed directly from command misjudgment of Japanese strategic and operational aims. Had plans anticipated a westward thrust and retained strong reserves—or detected the 10-day regrouping window to readjust deployments—China could have retained greater initiative, inflicted more damage, and reduced its own losses.   I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Japan's 11th Army launched an offensive in Hubei to encircle Chinese forces in the Fifth War Zone and seize Yichang for bombing Chongqing. Chinese troops countered effectively, encircling Japanese divisions and inflicting heavy losses, though General Zhang Zizhong was killed in action. After intense fighting east of the Han River, Japanese crossed west, captured Yichang, briefly withdrew, then retook and held it long-term. 

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Last episode we briefly talked about what happened when Ōama passed away, including the apparent conspiracy around the Royal Prince Ōtsu, and then the question as to why his son, Crown Prince Kusakabe, didn't then succeed him to the throne. This episode we are taking a look at that period, but more focused on the rituals and what went into a royal funeral, and then take a look all the way to the eventual ascension to the throne of not Crown Prince Kusakabe, but instead his mother, Ōama's queen, Uno no Sarara. She would eventually be known as Jitō Tennō. For photos and links to other episodes, check out our blog post: https://sengokudaimyo.com/podcast/episode-148   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 148: A Nation Mourns Crown Prince Kusakabe approached the temporary palace structure that had been hastily assembled in the courtyard in front of the Kiyomihara Palace.   Solemnly arrayed around him, dressed in their court garments, were the ministers and government officials.  Together, they approached the palace building, where the Crown Prince's father, Ohoama, also known as Ame no Nunahara oki no Mabito, lay in state.  He had passed away, and according to the imported Confucian values of filial piety, Kusakabe was now expected to mourn in ritual fashion. The court ritualists had seen to every detail of what should be done and even said, to the extent that the crown prince's actions almost felt like a performance of grief, rather than a heartfelt tribute.  And yet, Kusakabe could not help but feel some emotion at the sight of his father, once the most powerful man under heaven, now laid out in this place of temporary interment.  There would be many more ceremonies and rituals before the final mausoleum would be built and the former sovereign's body finally laid to rest.  Until then, even though Ohoama's spirit had left, his body would remain as a symbol to the people, and as the centerpiece of an elaborate ritual, designed, in part, to continue to bolster the state he had helped to create.   Last episode we went into some of the shenanigans around the death of Ohoama and the succession to the throne.  As we saw, not everyone was apparently on board with the idea that Crown Prince Kusakabe would take the throne, leading to the arrest and execution of Prince Ohotsu.  However, we noted that Crown Prince Kusakabe didn't end up on the throne after all: for whatever reason, he never ascended to the honor, and died in 689 – not even three years after the death of his father.  And so we saw Uno no Sarara, Ohoama's wife and queen and mother of Crown Prince Kusakabe, formally take the reins of state and go on to reign as the sovereign, the Sumera Mikoto, or Tennou, until 697.  From there she would become the first ever Retired Sovereign, keeping her hand in government until her death in 703. This episode we are going to look a little more in depth regarding everything that went on around Ohoama's death and the various rites accompanying his passing. Ohoama's was obviously not the first royal death that we have seen in the Chronicles.  It is perhaps, however, one of the best documented in terms of the funerary arrangements and the various rituals that accompanied his passing.  Some of those arrangements are mentioned previously in the Chronicles, but not to the same extent as we see for Ohoama.  This leaves me wondering: are we seeing something novel—new rites for a new type of sovereign, perhaps?  Or was this just the first time the ritual had been documented to this level of detail?. Before jumping into what we see this time around, we should probably look back at what we have seen around the death of previous sovereigns, and which are still going on here.  First and foremost is the creation—or at least the designation—of a "Palace of Temporary Interment".    This is the Mogari no Miya, with "mogari" being the term for the period between an individual's death and their eventual burial.  In the Nihon Shoki we see this practice go back to the earliest times.  After all, most deaths do not occur on a set schedule, and once someone has passed away, funerary arrangements would need to be made.  Now, if all you are doing is putting a body into a box and lowering it into the ground, you can probably bring it all together rather quickly. However, for centuries the burial practices on the archipelago had been significantly more elaborate.  Even those without royal blood might be afforded a special mound, or kofun.  There would be giant stones selected to create the chamber, and then tons of earth and pebbles placed on top.  There might also be haniwa—clay cylinders—which then might even be topped with special figures.  All of this had to be planned out and taken care of, and in some cases, such as the creation of haniwa, it appears as there was a major industry involved in funerary preparations. In the case of royal family members things got even more elaborate, and based on the size of many of the kofun that we see one can assume that their construction took time.  In fact, I would not be surprised if the construction of a new tomb mound might not have kicked off on or near the ascension of the sovereign just to make sure it would be ready, but even still it would take time for all of the rites associated with a royal burial to be ready to go. And so it was common practice that one would have to wait before a burial could actually take place.  Since you couldn't just leave a body out in the open in the community, the corpse would be deposited, instead, in a temporary building.  These are sometimes referred to as mogari huts,  which would likely be placed well away from others.  Here we should also take into account the general pollution associated with death in its various forms.  So you would want to have the body kept out of sight and away from people as best you could while you prepared for the actual burial at some later date.  For sovereigns, this mogari hut, or hut of temporary interment, was eventually referred to as a "miya", or "palace".  In some cases it seems as if one of the buildings of the sovereign's old palace was used for this purpose, while a new palace was then also built for the new reign. In addition to the place of temporary interment, one of the common traditions we see in funerals in the Chronicles is the role of the eulogy.  While a person lay in state during their temporary interment, we are told that people could come to eulogize and lament.  In the case of a sovereign, the high ministers and politically connected would come together and deliver speeches.  This served multiple purposes.  On the one hand, these rituals reinforced concepts of the State and the central authority in the body of the sovereign.  On the other hand, they also served as markers of status for those delivering the speeches, and provided opportunities to be seen and heard, signaling their support of the system that provided them their own power and authority. So all of this  process and ritual that we see for Ohoama is familiar, from previous royal deaths.  However, it's interesting to note that in the most recent years before Ohoama's funeral, a lot of these traditions seem to have been scaled back.  For one thing, there was the decline of large, keyhole shaped kofun, ever since the introduction of Buddhism in the 6th century and the move to memorial temples over large tombs. Furthermore, as part of the Taika era reforms we see regulations on how long temporary interment may last for those of princely rank and below—though nothing is clearly stated for the sovereign themselves.    Let's look at the most recent royal death's before Ohoama's, but since the beginning of the Taika era.  There are at least three we've talked about.  First off is the death of Karu, aka Koutoku Tennou.  Karu's death is barely remarked upon—he was buried about two months after he passed away, and very little fanfare is given.  One can't help but wonder if this was, in part at least, due to the fact that Naka no Oe was actually in charge and running things at the Crown Prince. Takara hime, aka Saimei Tennou, would pass away in the middle of the Baekje war against the Silla-Tang alliance.  Her body was sent back to Yamato, but the Crown Prince and many of the elites established themselves in Tsukushi—modern Kyushu—to better conduct the war on the peninsula.  Not only was her interment thus delayed, but Naka no Oe's own ascension wouldn't take place for several more years, possibly because of the new capital he was building in Ohotsu.  Naka no Oe's own funerary arrangements were interrupted by the events of the Jinshin no Ran.  In fact, the building of his tumulus was used by the government as a cover to bring in soldiers to prepare for the conflict.  There may have been various funerary rituals planned or even carried out by the Afumi court, but if so they were overshadowed by the civil war that broke out between the two claimants to the throne. As such, Ohoama's appears to be the first royal funeral of this magnitude in a while, and in this case they really pulled out all the stops.  There were various activities and rituals associated with Ohoama's passing up through the 11th month of 688, over two years later, when he was finally buried.  So let's go over what happened and maybe what dragged it out so much longer. First off were the immediate lamentations and eulogies.  Ohoama passed away on the 9th day of the 9th month, according to the Nihon Shoki.  It was the year 686 according to the western calendar.  Two months later the erection of the temporary palace of interment began in the southern courtyard—presumably the area south of the Asuka Kiyomihara palace, where they had previously held the various archery competitions. This took a couple of weeks, and Ohoama's body was finally placed in the temporary palace as of the 24th of that month. While ritual lamentations were raised at the start of the building of the mogari palace and when the sovereign's body was interred, the major rites appear to have started three days after he was laid to rest, on the 27th day,  proceeding for the next three days, from the 27th until the 30th. The rites started with Buddhist monks and nuns who arrived before sunrise and began to perform lamentations in the courtyard of the mogari.  Later that day, we see food offerings, apparently for the first time in the Chronicles. Offering food to the dead is not unique to Japan.  Some in Japan will offer food to their ancestors, especially during the Obon festival.  People will also offer food to kami.  In the case of Obon, a bowl of rice is often served with two chopsticks sticking straight out of it.  This has actually led to a social taboo on leaving your chopsticks "stuck" in food, as it looks as though you are offering the food up to the dead.  Instead, chopsticks will be placed on a chopstick rest, on the table, or even across the top of a dish, just not sticking up out of the food, especially the rice. In this case it isn't clear exactly how the food offering was done, nor what happened to the food afterwards.  In the case of food offered to the kami, it is often the case that once the kami have had enough time to partake of the aura of the food—its spiritual essence—the food will then be removed and often consumed by people.  So for Ohoama's funerary offerings, something similar may have happened—possibly with a feast of some kind to which the various nobles were also invited. Along with the offering of food, we are told of a whole list of individuals who gave eulogies—though we aren't told what the content was.  It is likely that these eulogies were largely ritual utterances—stock phrasing by the participant to demonstrate their active performance of the rituals, rather than a deeply thought sermon about the sovereign.  After all, this seems to have gone on at a rather constant pace for the next several days.  The ritual order seems to have stayed the same, with priests and nuns kicking things off with lamentations in the courtyard, and various nobles presenting their eulogy.  The third day, the 29th, was the same. On the fourth day, the 30th, the last day of the month, the priests and nuns raised lament, and the eulogies were given by a Baekje prince in exile, on behalf of his father, as well as the various Miyatsuko of the various provinces.  In addition there were all performances of all manner of singing and dancing—which makes it sound more like a wake than anything else. With the close of the 9th month, we have a break in the tale of Ohoama's funeral, as the narrative switches over to the next part of the Chronicles covering the reign of Uno no Sarara, aka Jitou Tennou.  The first order of business—other than telling us who Uno no Sarara was and covering some of her history—was to deal with the Prince Ohotsu conspiracy.  So we see Prince Ohotsu arrested, along with 30 conspirators.  Prince Ohotsu was killed at his residence, where his wife and consort ran to him and took her own life as well.  That all happened the 2nd and 3rd days of the 10th month.  The 30 co-conspirators were apparently held for about twenty-seven days while the court debated what to do with them.  Finally, the decree was made to pardon all except Toki no MIchidzukuri, who was only banished instead of executed, and the monk Heng-sin, who was exiled to a temple in Hida, over on Kyushu.  The month after that, Ohotsu's sister, Royal Princess Ohoku, returned to the capital from Ise Shrine where she had been serving as the Shrine Princess—though we aren't told who replaced her. And so it isn't until the twelfth month that we see what appears to be the rites for Ohoama's passing seem to resume.  This takes the form of a universal great assembly held in Ohoama's name at the Five temples, listed as Daikandaiji, Asukadera, Kawaradera, Toyoradera in Woharida, and Sakadadera.  This is an interesting list, as one would have expected that the rites would have occurred at the National Temples established previously—for more on the National temples, we talked about that back in Episode 142.. Daikandaiji, Asukadera, and Kawaradera were, of course, national temples.  Yakushiji is not mentioned, probably because it was still under construction.  At this date it's only been dedicated, and we won't see it show up in the Chronicles until 688—a year and change from the current gathering.  Toyoradera was the nunnery of Toyoura temple, and Sakada temple appears to be another nunnery, formerly known as Kongoji.  It is said to have been in MInabuchi, and ruins of a temple are found in the southeast of Asuka, in an area known today as, funnily enough, Sakada.  There is also a modern temple known as Kongoji nearby, though I can't tell if there is any connection between the two other than the name— whether its a true successor temple or just given that name because of the proximity of the ruins. Either way, in this phase of the funerary rites, we have a combination of temples and nunneries involved.  I wonder if that was so that men and women could gather in spaces for them.  Either way, it is clear that these rites  were held specifically to build merit for Ohoama.  This was probably also the intent behind the actions of the court a week later, when presents of cloth and silk were made to orphans, as well as childless, widowed, and elderly men and women of the capital—those who didn't have someone else to look after them or who were assumed to not have a stable income. Come the first day of the new year of 687, we see a return to the palace of temporary interment, and this time it is in a new and different fashion.  We are told that the Crown Prince, accompanied by ministers and public functionaries, proceeded to the Palace of Temporary Interments and made lament.  We are told that it was the Nagon, Fuwe no Ason no Miaruji, who performed the eulogy, after which everyone once again raised a lament.  Then the common people raised a lament.  Then Ki no Ason and others of the High Stewards of the Palace made food offerings.  After this, the Uneme of the Steward's department raised a lament and then music was performed by the officials of the Department of Music. This clearly indicates an involved ceremony, with set roles and functions.  It is being headed by Ohoama's son, Crown Prince Kusakabe, and attended by all the high ministers, and it is being held on the first of the year in place of other festivities for that day.  Other than the timing, the basic pattern of events is similar to the other rituals of lamentation.  .  The contents of the ceremony might be different, and it was always someone new who was chosen to give the formal eulogy, but there does seem to be some ritual and pattern to the rites performed.  For major ceremonies, we are told of the Crown Prince, the ministers, and the various public functionaries who are there, in attendance, but in other instances we are just told of who is providing the lamentations or the eulogy.  For example, on the 5th day of the first month—four months after the big ceremony, we are told that everyone—Crown Prince down to the common people—proceeded to the Palace of temporary interment and made lamentations. Either way, the period for the next year and change is filled with various ceremonies either at the palace of temporary interment, where Ohoama's body lay in state, or elsewhere in the capital, such as at various temples.  There were also various gifts from the court.  All of this was as much political spectacle as it was grieving.  There are some suggestions that, according to Confucian tradition, a son was expected to mourn the loss of his father for up to three years.  So perhaps that is part of what was happening—the royal family was participating in some costly signaling to both raise Ohoama—and thus, themselves—up on a pedestal and to try to demonstrate the virtue of Crown Prince Kusakabe.  After all, the Queen and her son had been effectively running the government before Ohoama had passed, so it wasn't like there was any actual change and only minor risk.  The timeframe also allowed the court time to send messengers out to inform the far reaches of the archipelago of Ohoama's passing and give them time to come and do homage.  They even sent messengers to Silla, no doubt to both let them know about what had happened and possibly to solicit a condolence embassy.  All of that would also play into the pageantry and mythmaking of the moment, further strengthening the position of the Yamato court, which was, of course, under the control of Uno no Sarara and her son. And so we see numerous, and quite public, displays.  Besides the lamentations and the eulogies, we see repeated gifts to the underprivileged, like giving gifts of coarse and floss silk to those residents of the Capital who were at least 80 years old, as well as to invalids with little hope as well as to the poor people who had no other means to support themselves.  All of it being done in Ohoama's name, even though the reputation no doubt was actually accruing to his son and widow. In the third month we see a special mention: an ornamental chaplet of flowers, known as a mikage, was offered at the Palace of Temporary Interment.  Today, flowers are often found in abundance at Japanese funerals.  Certain flowers may be "gifted" to the deceased as a last gift from mourners, and large, elaborate flower constructions are often used to decorate the funeral parlor where the corpse is laid out.  Groups and individuals may pay exorbitant sums to place flowers with a name card indicating who donated it, and some flowers may be for the grieving family to take home.  There are meanings behind the type of flowers, and often white flowers are preferred, as white is often seen as the color of death.  Some of this appears to be influenced by the West, but flowers have long been symbols and used in various ceremonies and rites.  It is possible that some of this was influenced by Buddhist and Tang court rituals.  Or maybe they just wanted something that was sweet smelling to help cover up the inevitable odor that no doubt resulted from leaving a body out for about six months at that point. Whatever the purpose, we aren't given too many details on just what this floral display was.  Aston calls the "mikage" a "chaplet" and Bentley simply describes it as decorative flowers placed at the mogari palace—the palace of temporary interment.  Once the flowers were placed, then Taji no Mabito no Maro performed the ceremony of the eulogy. Next, in the 5th month, we see the Crown Prince and various government officials once again involved.  This time they were accompanied by the chiefs of the Hayato and the Ata of Ohosumi, accompanied by their people, advancing and providing a eulogy.  The Hayato and the Ata were both indigenous groups of people from southern Kyushu, who were considered to be outside of the Yamato polity, with distinct cultural differences.  It is unclear if they were ethnically Wa people.  Evidence from that area suggests that the people there, whatever their ethnicity, had adopted many of the Yayoi and Kofun cultural life-ways.  This was not without some differences, such as distinct burial practices, such as underground burial chambers.  Hayato were also known in Yamato for their shields, which are often depicted as long, thin pentagonal shapes with red, white, and black figural paintings. The propaganda-slash-merit making continued over the next few months.  In the 6th month we see an amnesty, where criminals were pardoned, and in the 7th month the court unilaterally cancelled out any interest on debts contracted in the year 685 or earlier.  In cases where the debtors already owed service to their creditors, for some reason, they made it so that the creditors could not demand that they provide additional service.  People still had to pay back the balance, but they didn't have to pay back anything extra. The next ceremony at the palace of temporary interment wasn't for about three months later, in the 8th month of 687.  We are told that offerings of food were made, and that only awokimono—green things—were offered.  Bentley translates this passage to say that it was the feast of first fruits, the Niinamesai, and they do use the character for "namé", but not the full name.  As for "Awokimono" – Aston translates this as plain, boiled rice, and says it is meant that it was without meat of any kind.  Indeed, the characters appear to be for blue or green cooked rice.  There is another reading for "Awokimono" as "Hijikioono", and Aston suggests that there may have been some hijiki, or seaweed, involved.  Regardless this appears to have been specifically a funerary tradition. A day after the food was offered—and we aren't told who did that—the elderly people of the capital, both men and women—some possibly with new duds thanks to the silk they had received earlier—came and made lamentation west of the bridge.  I suspect that this means they didn't enter the actual courtyard where the palace of temporary interment was set up, but simply gathered on the west side of the Asuka River, which flowed past the west side of the courtyard.  Later that month, we see another Buddhist ceremony.  Fujiwara no Ason no Ohoshima and Kibumi no Muraji no Ohotomo invited 300 Buddhist dignitaries, known as Ryuuzou and Daitoku, to Asukadera.  There they gave each one of them the present of a kesa—a Buddhist sash worn as part of their vestments.   Kesa were typically stitched together from cloth donated by Buddhist laypersons, and we are told that these kesa were made from the garments of the late sovereign.  The language of the decree itself was apparently so painful—Aston translates it as pathetic—that it couldn't be fully set forth.  That sounds to me like someone forgot to write it down. Eleven days after the assembly at Asukadera, a national Buddhist feast was sponsored at all of the Temples in the capital.  The day after that, a feast was sponsored at the mogari palace. Later that same month, Silla ambassadors arrived at the archipelago.  The Dazai, the viceroy of Tsukushi, met with them and informed them of what had happened.  It is likely that they had left before any word had reached the peninsula, so this was the first they heard of it.  Nonetheless, they all put on mourning clothes, turned to face the East, and bowed three times and raised lamentations.  This was all being done in Kyushu, but nonetheless it was clearly important to the people who were recording these interactions. A similar note in the record appears on the 23rd day of the first month of the following year, where we are told that Ohoama's death was announced to the Silla ambassador, Gim Sangnim, and his colleagues.  They, in turn, made their lament three times.  It is possible that these are records of the same event, and I even wonder if one was recorded on the date they arrived and the other was recorded on the date that they were formally told what was happening.  Either that, or the events of the 9th month of 687 were an informal notice, so that they could get ready, after which they traveled the three months and change to Asuka, where they then were given the formal notification. Moving on to finish out the year 687: on the 22nd day of the 10th month, the Crown Prince and government officials, along with all of the governors and Kuni no MIyatsuko—and not forgetting the common people—all began work on the sovereign's tomb.  This is one of the few tombs that we have some confidence in, though it isn't a keyhole shaped kofun like many others from previous eras.  Today it looks mostly like a round hill, but originally it seems to have been an eight-sided tomb with five distinct levels.  Eight sides suggests a Buddhist influence, as eight is an auspicious number, such as in the 8-fold path.  I can't help but wonder if the five levels were connected to concepts of five in Confucian and Daoist teachings.  For instance, there was the idea of five Confucian virtues as well as the Wuxing, or Gogyou, where we have five specific elements.  Given the importance and influence of continental thinking at the time, neither one would surprise me. The tomb would take almost a year to complete, which almost doesn't seem like enough time given everything that they did.  It is possible that they had already prepped much of what they needed and that the 10th month of 687 was simply the date they broke ground, but either way it was an impressive feat. Meanwhile, as the construction was ongoing, the public displays of mourning continued.  Once again, new year's day celebrations of 688 were postponed in favor of public mourning, with the Crown Prince and all of the ministers making their lamentations on the first day of the year, followed by a company of priests the following day. On the 8th day of the first month of the year we are told that there was a public great congregation of priests held at Yakushiji.  This is the first official event held at Yakushiji, and so presumably the temple was now finished—or at least finished enough.  Since Ohoama isn't mentioned, it is certainly possible that this wasn't directly connected to the ceremonies around the official mourning of Ohoama.  On the other hand, Yakushiji was commissioned by Ohoama for the health of his wife, Uno no Sarara, so I have a hard time thinking that there weren't any connections at all. In the second month of 688, we get a decree that has a few different interpretations.  The decree states that, "in the future, on all days of national mourning, it is absolutely necessary that abstinence be practiced."  Bentley translates this to mean that there would be a feast on the day of national mourning every year after.  The key contention appears to be whether or not the day of mourning was a monthly or annual thing.  The court appears to have been creating a national holiday around the memory of Ohoama, and it may have chosen the second month for that day of mourning and remembrance.  Alternatively, this was for a day of mourning each month of the current year.  The wording is vague.  It is like the question of whether or not "Bi-weekly" means twice a week or once every two weeks, and I don't know that there is any consensus.  Still, it is interesting that they created their own holiday to remember Ohoama, and as far as I can tell this is the first such example of a holiday being used to remember a person in this way. Once again on the 22nd day of the third month, flowers were again presented at the palace of temporary interment.  This was only two days different from when the mikage had been set up in the previous year, so it would seem that the timing was significant—possibly because it was spring and the flowers were blooming.  Fujiwara no Ason no Ohoshima, the same individual who had helped gather the various priests together at Asukadera to hand out kesa made of the sovereign's own garments, presented the eulogy. The ceremonies are then put on hold for a bit.  There is an account from the 11th day of the 6th month where prisoners guilty of capital crimes would have their punishment mitigated one degree while those in prison for lighter offenses would be pardoned altogether.  In addition, only half of the commuted taxes were to be levied.  This might have been more merit-working for Ohoama or it may have been because the nation itself was undergoing a drought and they were seeking the Buddha's favor to bring the rains. Once again in the 8th month we see offerings of food are made, and a lament raised inside the palace of temporary interment.  This time the eulogy was performed by Ohotomo no Sukune no Yasumaro.  The day after that, Prince Ise was given commands regarding how the upcoming funeral was to be handled, which was to happen three months later. The 11th month kicked off with the Crown prince and the ministers once more going to the palace of temporary interment, this time on the 4th day of the month.  They had with them guests from the "frontier lands" as Aston notes—Bentley says foreign countries.  Offerings of food were made, and the Tatefushi dance was performed.  This was a dance with shields and swords, according to later records.  It seems that the dancers also wore armor, or something to approximate armor.  All of the ministers then advanced, each in turn, and pronounced a eulogy, with each recounting the services that their ancestors had rendered to the throne. The following day, there was further ceremony as over 190 Emishi brought tribute in on their backs, and pronounced a eulogy for the departed sovereign. Six days later, on the 11th day of the 11th month, Fuse no Ason no Miaruji and Ohotomo no Sukune no Mimiyuki both pronounced eulogies, and then Tahema no Mabito no Chitoko recited, as a eulogy, the succession to the throne of the royal ancestors.  And when that was finished, Ohoama's body was finally placed in the Ohouchi tomb and the tomb was sealed. And with that, the sovereign was put to rest, after over two years of mourning and ceremony, specifically designed to put on display the court's apparent grief.  Whether they were actually grieved or not, the importance was the performance of grief through the rituals set forth by the state.  Individuals and groups demonstrated their loyalty through their participation.  Noble families used the platform to recount their service and thus demonstrate their own history and pedigree and thus why they were deserving of their status in the court. Furthermore, during all this ceremony around the funerary arrangements, to try to  also have an ascension ceremony for the new sovereign was probably a little too much to try and push through.  It would have also meant that they would been holding a ceremony that should be joyful and august under the pall of the mourning period.  For the Crown Prince to don the robes of office while his father's body lay in the courtyard was probably, as they say, a bad look.  And, as I mentioned earlier, it wasn't like it was making any real, practical difference.  The ship of state was hardly rudderless, with Kusakabe and his mother both guiding it through the various ceremonies. Sure enough, in the following year, 689, the new year ceremonies were no longer about mourning and lamentation.  The queen gave an audience to all the lands in the Front Hall, and the following day the Ministry of Education presented 80 wooden staves, presumably for an old form of the Setsubun festival.  Today, Setsubun, the day before Spring, is celebrated with soybeans, which are tossed at characters in oni masks, and then inside the house.  The cries ring out "Oni ga soto" – "Demons Out" and then again, "Fuku ga uchi" – "Good luck inside!"  Thus evil spirits are kept at bay and good fortune is welcomed into the home.  In the older version of a similar ritual, it seems that wooden staves were used to symbolically drive the demons out, rather than just a handful of auspicious beans. The first month of year 689 continued to look a lot like previous years, prior to Ohoama's death.  There was a banquet given to the Ministers, and gifts of clothing were handed out to them.  And then, halfway through the month, the various officials brought presents of firewood to the palace.  And then a meal was given to the various public functionaries. A few days after that, Queen Uno left to visit the Yoshino palace for a few days, returning two days later. There is something that is not mentioned in all of this that I suspect was happening.  First of all, they had no doubt torn down the palace of Temporary Interment, and they were likely preparing for Crown Prince Kusakabe's ascension.  There are some that suspect Prince Kusakabe was waiting until three years had passed before taking the throne, mimicking a tradition sometimes observed on the continent, but nothing is explicitly said. Instead, we see that on the 24th day of the 3rd month there was another amnesty across the realm,  and we are explicitly told that crimes that hadn't been pardoned in ordinary amnesties were also excepted in this amnesty.  Amnesties typically seem to be part of merit-making to either prevent disaster or to celebrate something auspicious.  Was this clearing the way for the ascension ceremony to take place?  Or had something befallen the royal family? We aren't given many details, but on the 13th day of the 4th month, we are simply told that Crown Prince Kusakabe died.  We aren't told that he had previously been ill, or that anything in particular had happened.  It is just a simple line in the text.  And yet, this must have had tremendously serious consequences.  I think we can fairly safely assume that he was prepared to ascend the throne—unless he was thinking of pulling something like Naka no Oe and running things from behind the scenes.  However, there is plenty of evidence that Uno no Sarara was more likely to be the one to step back and be the power in the shadow.  She had operated from that position before. Whatever the plan was, clearly that plan was no more.  Crown Prince Kusakabe was dead, and his only heir was still a young child.  He also had no brothers to take the throne.  The Chronicles don't mention it, but this must have been a moment of incredible weakness for the court and the Queen.  History as we know it could have turned out very differently from this point. Also, sidebar—Prince Kusakabe's death is recorded on the 13th day of the 4th month.  While 13 would not necessarily be an inauspicious day until the Western superstition was introduced in recent times, the number 4 has long been associated with death because the pronunciation, "Shi" is the same as—or at least very similar to—the pronunciation of the character for death.  This is also the case in Chinese, and so the number four is often avoided and seen as unlucky.  Sometimes hotels will skip both the 4th and 13th floors in Asia to avoid any inauspicious vibes.  In Japanese, the numbers 4—"Shi" and seven—"Shichi"—will often be pronounced with their kun'yomi readings, so "yon" and "nana" respectively.  So I just find it rather an unfortunate coincidence that Crown Prince Kusakabe died on the 13th day of the 4th month.  Yikes. Anyway, if there was any wavering or grief by Uno no Sarara, it isn't mentioned in the Chronicles.  They continue to march on.  Later that same month, Prince Kasuga passed away.  Prince Kasuga was a non-royal prince, and the death of Prince Kasuga and the Crown Prince were met with an equal lack of fanfare or explanation.  Compare to the death of Prince Ohotsu, who was given an entire eulogy about how he was really well liked. Instead, the Chronicle simply moves on.  The rest of the year passes by as though nothing had happened.  The government continued with Uno no Sarara at its head.  In the first day of the first month of the following year, Uno no Sarara formally ascended to the royal dignity in a ceremony where Mononobe no Maro set up the shields, Nakatomi no Ohoshima recited a prayer for the blessings of Heaven, and Imbe no Shikofuchi delivered the divine seal, sword, and mirror to her majesty.  At that point all of the ministers and government officials made their obeisance in turn, clapping their hands as  they did so. One has to wonder if this ceremony wasn't a little bittersweet, given everything that had happened. A few things about the ceremony to note.  First are the three families mentioned:  Despite the fact that the Mononobe house had been defeated by the Soga centuries back, here they stand in their traditional role as soldiers, raising up the shield.  Then we see Nakatomi no Ohoshima—earlier mentioned as Fujiwara no Ohoshima—as the director of the Ministry of Kami matters, handling the ceremony.  And then there is the Imbe, in some ways the rival to the Nakatomi and their descendants, the Fujiwara, who is handling the regalia. Also of note is that the three regalia here are not the jewel, sword, and mirror, but the seal, sword, and mirror.  We mentioned this many episodes back when we had seen these same three used for the ascension ceremony, and noted then that a royal seal appears to be used, rather than mention of a jewel.  The character used, on the continent, referred to the imperial seal of the dynasty, which itself would have been carved into jade, or a jewel.  And in Japan the character is also said to refer to the "Yasakani-magatama", the sacred jewel.  So was it the jewel, and they just called it the seal?  Or is that a later attribution to try and maintain the concept that the three regalia remained the same?  I couldn't honestly say, but either way we see the concept of these three regalia as central to the ceremony. And with that, Uno no Sarara, known to us as Jitou Tennou, ascended the throne.  She would continue the process of making updates to the court and to the laws and regulations.  She would also see the creation of the Fujiwara palace and accompanying city—designed as the first permanent capital city in all of Japan.  She would also take a hard line with Silla and make her mark on the world stage, as well.  But we'll talk about that in future episodes. And so, until next time, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

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In this episode of Why Distance Learning, your hosts talk with Dr. Helaine Marshall — retired professor of education at Long Island University Hudson and creator of SOFLA, the Synchronous Online Flipped Learning Approach — about the pedagogy most online courses never get around to designing, and what it costs when they don't. Drawing on five years of development work, Community of Inquiry theory, and her own linguistics teaching, Helaine walks through an eight-step cycle that treats synchronous virtual instruction as its own medium rather than a degraded version of in-person teaching. The reframe at the center of the conversation: online learning isn't a tool problem, it's a design problem — and empowerment isn't something teachers do to students, it's what happens when the conditions are built for it.Together, the hosts and Helaine explore why most virtual classrooms default to lecture-over-Zoom, the eight-step SOFLA cycle that weaves asynchronous pre-work with structured synchronous sessions, the two steps that actually determine whether it succeeds (the SHAC share-out protocol and "preview and discovery"), the control issues that make teachers resist the model, and how SOFLA adapts across content areas — from linguistics to Boyle's Law — and age groups. They also work through Helaine's four E's framework — equity, enrichment, engagement, empowerment — and a single linguistic observation that reframes how to think about agency in virtual classrooms: empowerment is not a transitive verb.Key TopicsThe eight-step SOFLA cycle: pre-work, sign-in, whole group application, breakouts, share-out, preview and discovery, assignment instructions, reflectionWhy pedagogy outlasts tech tools — and why most online teaching skips pedagogy entirelyThe SHAC protocol for accountable, substantive peer feedback"Preview and discovery" as the motivational hinge between lessonsThe four E's: equity, enrichment, engagement, empowermentP-P-R-R (patience, persistence, reflection, renewal) for teachers new to the modelAdapting SOFLA across content areas, age groups, and even in-person classrooms4. Links & ResourcesSOFLA® (book, forthcoming May 2026) — Helaine W. Marshall and Ilka Kostka, University of Michigan Press, Brief Instructional Guide Series: https://press.umich.edu/Books/S/SOFLA-RHelaine's SOFLA hub — overview, training team, and resources: https://malpeducation.com/sofla/Helaine's bio and full publication list — https://malpeducation.com/our-experts/helaine-w-marshall/"Fostering Teaching Presence through the Synchronous Online Flipped Learning Approach" — Marshall & Kostka, TESL-EJ, Vol. 24 (open access): https://tesl-ej.org/wordpress/issues/volume24/ej94/ej94int/Breaking New Ground for SLIFE: The Mutually Adaptive Learning Paradigm, 2nd ed. (2023) — Helaine's other signature framework (MALP), University of Michigan PressMeeting the Needs of SLIFE: A Guide for Educators, 2nd ed. — Marshall, DeCapua, and Tang, University of Michigan PressPerusall — the social annotation platform Helaine uses for pre-work: https://www.perusall.com/Flipped Learning Network — founded by Jon Bergmann and Aaron Sams, referenced as the origin of flipped learning: https://flippedlearning.org/Community of Inquiry framework — Garrison, Anderson & Archer, the theoretical grounding for teaching presence: https://coi.athabascau.ca/CILC — Center for Interactive Learning and Collaboration: https://cilc.orgBanyan Global Learning — https://banyangloballearning.com/global-learning-live/Guest Bio: Dr. Helaine W. MarshallDr. Helaine W. Marshall is the creator of two instructional frameworks — SOFLA (Synchronous Online Flipped Learning Approach) and MALP (Mutually Adaptive Learning Paradigm) — and currently serves as president of MALP, LLC, where she trains educators on both models. Her work centers on culturally responsive-sustaining education and online flipped learning, particularly for teachers working with language learners and students whose prior schooling has been disrupted. She is retired Professor of Education and Director of Language Education Programs at Long Island University – Hudson, has published three books with University of Michigan Press, and received the 2023 Lifetime Achievement Award from New York State TESOL.About the Hosts: Seth Fleischauer is the founder of Banyan Global Learning and host of Why Distance Learning. Through Banyan, he designs live virtual programs that connect K-12 classrooms to global peers and expert facilitators — building the kind of structured, human-centered distance learning the podcast explores. See https://banyangloballearning.com/Tami Moehring and Allyson Mitchell work with CILC, the Center for Interactive Learning and Collaboration, to help educators implement high-quality live virtual learning experiences across grade levels. Discover more at CILC.org.

If you can afford it and love what we do, please consider supporting our show by becoming a BTT Podcast Patreon Member! Also, purchase a BTT Podcast t-shirt or two from our Pro Wrestling Tees Store!  This week's Time Stamps for our WCW Saturday Night on TBS recap from July 23, 1994 review are as follows (NOTE: This was recorded 4/15/2026): HOW TO GIVE OR GIFT A PATREON MEMBERSHIP: https://www.patreon.com/BookingTheTerritory/gift   Opening Shenanigans! Take that Hype button to poundtown pals! ( 0:01:41 )  Wrestlemania interest? ( 0:03:31 )  We went back to the moon! Artemis II Baby! And more WWE talk? ( 0:09:54 )  BTT Listener Meet-Up at Wildkat X-Rated. Get your tickets! ( 0:24:09 ) 5 Star Review Shoutouts? Submit a 5-star review on ApplePodcast and/or Podcast Addict and we will read it on air and give you a shoutout! WCW Saturday Night on TBS July 23, 1994 recap! ( 0:26:12 ) Harper gets distracted by a granny in the crowd and Harper video game escapades! ( 0:34:16 )  WCW Saturday Night on TBS July 23, 1994 recap! ( 0:37:50 ) Will Dustin respond to Arn and Fuller and that devolves into JJ Dillon wanting to watch Flair get some Tang? ( 0:42:17 ) Steamboat vs Tony Vincent and Steve Austin's OUTSTANDING promo! ( 0:47:33 ) Harper makes fun of a fat armed woman in the crowd. ( 1:02:28 ) WCW Saturday Night on TBS July 23, 1994 recap continues! ( 1:03:53 ) Don't forget to become a Patron at https://www.patreon.com/BookingTheTerritory ( 1:14:55 )  WCW Saturday Night on TBS July 23, 1994 recap continues! ( 1:16:06 ) Pretty Wonderful vs Cactus Jack & Kevin Sullivan for the WCW World Tag Team Titles. ( 1:23:58 ) Ric Flair closes the show. ( 1:31:12 ) Who gets the Rolex and/or Toot Toot award? And become a BTT Patreon member! Don't forget to become a BTT Patreon member at https://www.patreon.com/BookingTheTerritory ( 1:34:18 ) Dman thinks Harper can't get Tang and how does Dman rate the show? ( 1:36:40 ) Harper went to the all you can play arcade! ( 1:40:07 ) Al Easy E is not happy with BTT making fun of Dman! Become a Patron at https://www.patreon.com/BookingTheTerritory ( 1:43:40 )  Harper lays out what it will take to do Ask Harper segments on the main show! Paypal him $5 per question. Harper's PayPal is, get your pen and paper out, cc30388cc@yahoo.com . Then email Harper ( ChrisHarper16Wildkat@gmail.com ) and Mike ( BookingTheTerritory@gmail.com ) letting them know you submitted $5 to Harper's paypal and he will answer your question on an upcoming show.  Information on Harper's Video Shoutout, Life and Relationship.  1. First things first, email Harper with the details of what you want in your video shoutout or who the shoutout is too. His email address is ChrisHarper16Wildkat@gmail.com . Also in that email tell him what your paypal address is. 2. Paypal him $20. Harper's PayPal is, get your pen and paper out, cc30388cc@yahoo.com .  3. Harper will then send you the video to the email address that you emailed him from requesting your video shoutout. That's it! Don't email the show email address. Email Harper. If you missed any of those directions, hit rewind and listen again.

Navy women's golf three-peated as Patriot League Tournament champions. Emma Tang was the individual medalist as the Midshipmen continued their mini dynasty. Tang and head coach Kylee Baker join the podcast to talk about the program's tremendous run of success. We also talk to Navy men's tennis coach Chris Garner about beating archrival Army in the Star match for the 10th straight season. 

Au Japon, la floraison des cerisiers, appelée sakura, est bien plus qu'un simple phénomène naturel : c'est une tradition culturelle profondément ancrée, connue sous le nom de hanami, littéralement “regarder les fleurs”. Mais contrairement à une idée répandue, le hanami n'a pas toujours concerné les cerisiers. À l'origine, au VIIIe siècle, sous l'influence de la Chine des Tang, ce sont les fleurs de pruniers (ume) que l'aristocratie japonaise venait admirer. Ces arbres, qui fleurissent plus tôt dans l'année, symbolisaient alors l'élégance et la sophistication de la culture chinoise, très admirée par les élites japonaises.Le basculement vers les cerisiers s'opère progressivement durant l'époque de Heian entre le 8e et le 12e sicècle. À cette période, la cour impériale de Kyoto cherche à affirmer une identité culturelle proprement japonaise, distincte de l'influence chinoise. Le sakura devient alors un symbole national naissant. L'empereur organise des fêtes sous les cerisiers, où l'on compose des poèmes, notamment dans le célèbre recueil Kokin Wakashū, qui consacre les fleurs de cerisier comme motif littéraire majeur.Ce choix n'est pas anodin. Le cerisier possède une caractéristique unique : sa floraison est spectaculaire mais extrêmement brève. Cette fugacité correspond parfaitement à une sensibilité esthétique japonaise en formation, où la beauté est indissociable de sa disparition. Peu à peu, contempler les sakura devient une manière d'exprimer une vision du monde : apprécier l'instant, tout en acceptant sa fin inévitable.Mais la tradition ne reste pas confinée à l'aristocratie. À partir de l'époque d'Edo, le pouvoir des shoguns, notamment celui de Tokugawa Yoshimune, joue un rôle décisif. Pour renforcer la cohésion sociale et offrir des loisirs au peuple, il fait planter massivement des cerisiers dans les villes, notamment à Edo (l'actuelle Tokyo). Le hanami devient alors une pratique populaire, ouverte à toutes les classes sociales.Cette diffusion est aussi une stratégie politique subtile : en rassemblant les habitants autour d'un rituel commun, le pouvoir favorise un sentiment d'unité. Le cerisier devient ainsi un symbole partagé, à la fois esthétique, culturel et social.En résumé, si la floraison des cerisiers est si importante aujourd'hui, c'est parce qu'elle est le fruit d'une construction historique longue : d'abord importée et transformée par une élite en quête d'identité, puis diffusée volontairement au peuple par le pouvoir. Derrière la beauté des fleurs se cache donc une histoire de culture, de politique et d'affirmation nationale. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Ethan Couch is a cofounder and general manager of Yellowhammer Brewing in Huntsville, Alabama. Yellowhammer is a local craft brewery that has been serving Huntsville for 15 years. Yellowhammer is the brewery behind T-Minus, a tangerine kölsch inspired by Tang that raises scholarship money to send kids to Space Camp!

Wu Zetian entered the Tang court as a teenage concubine in 638. By 690, she'd murdered her way to the Dragon Throne — the only woman in Chinese history to rule as Emperor. She stuffed rivals into wine jars, built a secret police, and spent her final years afraid of house cats.Jump to the AD-FREE Safe House EditionBecome a supporter of this podcast: https://www.spreaker.com/podcast/true-crime-historian--2909311/support.You can pay more if you want to, but rent at the Safe House is still just a buck a week, and you can get access to over 400 ad-free episodes from the dusty vault, Safe House Exclusives, direct access to the Boss, and whatever personal services you require.We invite you to our other PULPULAR MEDIA podcasts:If disaster is more your jam, check out CATASTROPHIC CALAMITIES, telling the stories of famous and forgotten tragedies of the 19th and 20th centuries. What could go wrong? Everything!For brand-new tales in the old clothes from the golden era of popular literature, give your ears a treat with PULP MAGAZINES with two new stories every week.This episode includes AI-generated content.

Another episode, another new reign--same old problems.  This episode we talk about what happened after Ohoama, aka Temmu Tenno, passed away.  We'll touch on the fact that it wasn't entirely a smooth transition, and there are certainly hints that not everyone was in agreement as to what should happen.  And then there were other problems, such that the heir apparent never actually took the throne.  So what happened? For more information on the main characters in this episode, check out the blogpost at https://sengokudaimyo.com/podcast/episode-147  (Also apologies ahead of time--my voice was not in great shape, and that may come through on the audio) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 147: Here We Go Again   Iki no Hakatoko looked around the spacious room and recognized many of the faces he saw there.  There were various nobles from around the court present.  All of them were familiar, even if they were not the closest of acquaintances—they ran in similar circles and were connected to each other over various political positions.  Some were connected by marriage, some were just allies, and others were almost rivals—but they were all there for a common cause. The open chamber had been buzzing as all of those elites of Yamato talked about why they might have gathered.  Of course, the big news was the death of the sovereign.  Ohoama had passed away, and the court was formally in mourning. And yet the government seemed stable.    The Queen was at the helm, guiding t he government, and her son was beside her as the Crown Prince.  So what was everyone doing here, gathering for what they could only assume were… other options? Finally, the buzzing started to die down as the doors to the chamber were closed and guards posted.  And then, the host for the discussion arrived, as Royal Prince Ohotsu stepped out and greeted all of his soon-to-be co-conspirators….     This episode, at long last, we are about to dive into a new reign.  And if you haven't picked up by now, this, the end of the 7th century, was a turbulent time.  Although the court had been instituting reforms to be more like the courts on the continent—and it wasn't like Ohoama died without any heir whatsoever—things were still unstable.  I know, shocker, right? So what happened? Let's go over the history some, and the main players, and then we can see what happened and the aftermath. Before that, however, let's talk about what we might expect to have happened, if everything had worked like clockwork. While Ohoama passed away in 686, it wasn't as if he hadn't made any plans.  His wife and Queen, Uno no Sarara, was deeply entrenched in governmental affairs, and their son, Prince Kusakabe, had been named Crown Prince in 681.  This meant that both were in positions of significant power within the current government.  All things being equal, and assuming a Confucian model, one would expect that upon Ohoama's passing, Kusakabe would step up and take the reins of the government, ascending to the throne as the new ruler.  Uno would oversee the transition and take her place as the Queen Mother, remaining in the palace and helping to shepherd the new rule, while one of Kusakabe's wives—probably Abe-hime, who, like her half-sister Uno, was also a daughter of Naka no Oe—would become his queen. And yet that is not what happened.  Prince Kusakabe does not show up in our list of sovereigns, and we are told he never ascended the throne.  Instead, his mother, Uno no Sarara, came to power.  So what exactly happened?  Why would she not have handed over power to her only son and set him up on the throne?  To understand all of that, I think there are several things we need to discuss, first of them being just how tenuous and fragile transitions like this were. If you've been listening to the podcast for a while, you might be nodding in agreement with this statement: for more than a century, at this point, whatever high-minded ideals the rulers of Yamato may have espoused, their path to the throne had been covered in blood.  Let's roll back to the events of 587.  We talked about this in Episode 91, when the Soga and Mononobe families had each lined up behind different aspirants to the royal throne.  The Mononobe were a powerful family, known to be warriors for the throne, and the head of the Mononobe, the Ohomuraji, Moriya, was one of the most influential people at court.  However, in recent years, the Soga family had been on the rise.  Soga no Iname had married his daughters to members of the royal family, and he and his son, Umako, were known as the Ohoomi.  The Mononobe were not having it with these uppity newcomers, but the Soga seem to have built their power, anyway, likely using their connections to the continent to do so.  In a series of succession disputes, the Soga came out on top, defeating the Mononobe and eventually killing Moriya.  It was a bloody fight, but eventually the Soga's royal relatives won out. This brought Hasebe Wakasasagi, aka Sushun Tennou, to the throne.  For a time, Wakasasagi and Soga no Umako ruled the land, but eventually Wakasasagi grew suspicious of Umako—perhaps jealous of his power.  He considered taking him out, but Umako caught wind and had the sovereign assassinated, instead.  Umako then put his own niece, Kashikiya Hime, on the throne, where most know her as Suiko Tennou. Kashikiya was no stranger to the court, having served as the wife of her own half-brother, Nunakura, aka Bidatsu Tennou.  Kashikya is thought to have been a compromise candidate, chosen specifically to avert any further power struggles.  Certainly, Umako did not want a repeat performance of what had just happened with Wakasasagi.  And though she reigned, power was apparently shared between Soga no Umako, Kashikiya Hime, and Kashikiya Hime's nephew—Umako's grandnephew—Crown Prince Umayado, aka the legendary Shotoku Taishi.   By all rights, it seemed like things should have gone smoothly.  Umako, the eldest, would pass away to be succeeded by his niece, and it would make sense that after Kashikiya Hime's passing, Umayado would assume the throne.  Instead, Umayado would be the first to pass, creating uncertainty as to the future of the throne.  Then Umako would follow several years later.  Finally, Suiko would pass away soon thereafter. So, in about six years the three most powerful people in court all passed away.  Soga no Umako's son, Soga no Emishi, was still coming out from under his father's shadow.  Furthermore, it was not clear who should sit the throne—should it be Prince Yamashiro no Oe, the son of the Crown Prince, Umayado?  After all, his father would have likely inherited the throne and then it would have no doubt been passed to him.  And yet, there was another contender: Prince Tamura.  Ultimately Soga no Emishi backed Prince Tamura, a man with ties to Nunakura through both his father and mother, and yet who was not truly a royal prince in that his own parents had never held the throne.  Then again, neither had Umayado.  Eventually, Prince Yamashiro no Oe would back down from his claim to avoid bloodshed—and yet blood would be shed anyway.  When Prince Tamura died,  in an apparent bid to keep Soga power and quash any resistance before it started up, Soga no Emishi had Tamura's wife, Takara hime, aka Kougyoku Tennou, installed—but Prince Yamashiro no Ohoe was still alive, and his heirs were still out there.  Soga no Emishi appeared to be content, but his son and heir, Soga no Iruka, was not. And when his father was ill and Iruka had a free hand, he ordered the destruction of Prince Yamashiro no Oe, presumably to avoid a future challenge to the throne and thus to the Soga family's hold on power. This move shocked many, and rather than preventing conflict, it seems to have stirred up ill feelings against the Soga for their heavy hand in the politics of the period.  This would lead Prince Naka no Ohoe and several co-conspirators to rise up, killing Soga no Iruka in court, and then attacking his father, Soga no Emishi, in their home.  See episode 106 for more on that, known as the Isshi Incident.  Naka no Ohoe and his supporters would take their place in the court, but Naka no Ohoe would not ascend to the throne, himself – at least not yet.  Instead, he took the position of Crown Prince, and his uncle, Prince Karu,aka Kotoku Tennou,  took the throne.  However, that still left a loose end.  Prince Furubito no Oe, who had appeared to be the favorite for the throne under the Soga, was still alive.  Furubito no Oe was the son of Tamura and a Soga consort—Hotei no Iratsume, the daughter of Soga no Umako.  Although the Chronicles do not mention it, he seems to have been well placed to be Crown Prince in place of Naka no Oe, especially in a Soga dominated court.  Without that backing, however, his claim may not have been quite so strong.  He had gone into exile in Yoshino, but opponents of Naka no Oe's faction and their bloody coup began to use him as a rallying point.  It is unclear if Prince Furubito himself had any ambitions, but the fact remained that he was a threat, nonetheless, and Prince Naka no Oe had him taken out. By controlling things from behind the throne, Prince Naka no Oe seems to have been able to keep things fairly stable.  When his uncle Karu  passed away, the throne went back to his mother, who is known as Saimei Tennou in her second reign, but Naka no Oe was still in a place of considerable power, and the continuity likely helped keep things on track.  Then Takara Hime passed away in the midst of a national crisis—the mobilization to support Baekje against the Silla-Tang alliance.  That military effort turned out to be less than successful, but by that point, there does not seem to have been much question over who was in charge – it was finally Naka no Oe's turn to take the throne, and he did, as Tenji Tennou. And so it wasn't until Naka no Oe's own death that we again see major violence.  Naka no Oe's brother, Ohoama, is said to have been the Crown Prince, but then Naka no Oe's son, Ohotomo, came of age.  He was made the Dajo Daijin and supported by the most powerful nobles in court.   It is clear that there were divergent factions within the court itself, though, with some supporting Ohotomo and others supporting Ohoama.  In the midst of this, Ohoama chose to bow out, at least while his brother Naka no Oe was still on the throne.  However, Ohotomo and his supporters could not leave Ohoama out there as a loose end.  They knew that he still had a claim and supporters, and they started to make plans to move against him after Naka no Oe's death.  They were too slow, however—Ohoama caught word and moved against the court, instead.  In a bloody struggle that upended the politics of the court one more time, Ohoama came to the throne.  That struggle, the Jinshin no Ran, was covered in detail in episodes 129 to 132. So if we look back we can see that for all of the thoughts of inheritance and legitimacy, most of those who had ascended the throne had done so by eliminating their rivals—either before or just after they assumed the royal mantle.  As such, this is something that Ohoama was, himself, quite concerned about, and he took several steps to try to avoid a repeat of this scenario. First, and perhaps somewhat confusingly, he ensured that those in positions of authority in the government were largely tied by blood to the royal family.  The royal and non-royal princes were all nominally related in one way, shape, or form.  If nothing else this meant that the nobility— those elites without direct blood ties to the throne—were not, themselves, gaining the kind of power and authority that had previously been given out to families like the Ohotomo, the Mononobe, and the Soga.  We don't even hear that much about the relatives of Nakatomi no Kamatari, who had achieved such heights under Naka no Oe that he had become the Naidaijin, the great minister of the interior. One might think that this system still had issues, however.  After all, each princely line had their own tie to a previous sovereign, and we've certainly seen times where a sovereign came in out of left field, with a nominal, but hardly convincing, connection to the throne.  This is particularly true in a time when succession was still not necessarily a strictly patrilineal custom; where it was not unusual for a senior family member to take up the mantle of leadership, rather than just the first-born son of the current ruler. And that seems to be why Ohoama also held the Yoshino conference with his immediate family members in 679.  This included his Queen Consort, Uno; the Royal Prince Kusakabe, the Royal Prince Ohotsu, the Royal Prince Takechi, the Royal Prince Kawashima, the Royal Prince Osakabe, and the Royal Prince Shiki.  These were sons of both Ohoama and Naka no Oe, but they were all considered to be loyal insiders of the royal family.  Ohoama had them swear to work together and to protect one another.  And yet, as we shall see, that promise does not seem to have survived Ohoama himself. So let's talk about some of these characters, now that we are here at another question of succession.  We'll start with the Queen herself, Uno no Sarara. Uno was born in 645, the daughter of Naka no Oe and a consort, Wochi no Iratsume, daughter of Soga no Yamada no Ishikawa no Maro.  Ishikawa no Maro had been a powerful ally of Naka no Oe, assisting with the overthrow of his own uncle and cousin, Soga no Emishi and Soga no Iruka.  In turn, he seems to have become the head of the Soga family.  Despite the rhetoric that the Soga family was destroyed, it was more that the power of Emishi and Iruka was broken.  Ishikawa no Maro had parlayed his assistance into another means to access power at the court, and married his own daughter to Naka no Oe.  That worked until it didn't—enemies in court slandered Ishikawa no Maro and Naka no Oe had him killed in 649. Wochi no Iratsume would have three children with Naka no Oe.  The eldest was Princess Ota, followed by Princess Uno, and finally Prince Takeru.  There is a theory that she died in 651, giving birth to Prince Takeru.  Prince Takeru himself would only survive a short while passing away in 658.  He was only seven years old. Both Princess Ohota and Princess Uno were married off to their uncle, Prince Ohoama.  Princess Ohota was the elder of the two, and bore Princess Ohoku and Prince Ohotsu, whom we'll discuss in a bit.  However, Princess Ohota passed away in 667, during the reign of Naka no Oe, and so did not play as big a role in the politics of the day as her younger sister. Uno, on the other hand, appears to have been Ohoama's ride-or-die.  They were married when she was only thirteen years old, and she followed him when he and Naka no Oe went to Kyushu to oversee the war on the peninsula.  It was there that she gave birth to her first and only son in 662.  She left the court behind to follow Ohoama to Yoshino, along with their son, Prince Kusakabe.  She then followed Ohoama on his lightning blitz through the mountains over to the east.  It is said that while he went on to the front, she maintained a place in the relative safety of the land of Mie.  From there she likely organized the rearguard and would have been involved with the back-end logistics.  She is also said to have made particular entreaties to the deities of Ise shrine, and may have had a hand in raising the Shrine to greater prominence during the reign of Ohoama and later. A key note is the fact that, when Ohoama became ill, and could not effectively manage the affairs of state, Uno stepped in and made sure that things continued to operate.  And so, when Ohoama finally passed away, his projects were not simply left hanging—his queen and consort, Uno no Sarara, was there to see that everything remained on track. As queen, Uno's son, Prince Kusakabe, was the favorite to succeed his father.  In fact, in 681, he was named Crown Prince at the age of 19.  Kusakabe had even married his own aunt, Princess Abe—his mother's half-sister.  Princess Abe was another daughter of Naka no Oe and a Soga related consort; in this case it was Wochi no Iratsume's younger sister, Mehi no Iratsume—sometimes called Sakurai no Iratsume.  I should note that Princess Abe was only about 20 years old in 681, only a year older than the Crown Prince, so it isn't like there was a huge age gap between them, even if he was technically marrying his own aunt.  Still, they had already had a child between them the year before, in 680—this was Princess Hidaka or Niimi.  Two years later, in 683, they had another child, Prince Karu, and later we know that they had a third child, Princess Kibi.  This is all a pretty good start for a future sovereign, and Kusakabe seems to have been on track to succeed his father. By all rights, it seems that Kusakabe should have stepped up in 686 to take the throne, but that was not to be.  Instead, his mother, Queen Uno no Sarara, would retain her place at the head of the government.  It is possible that this was meant to be merely temporary —there were still many things to be taken care of.  With Ohoama's death there were numerous rituals having to do with his interment, and the Crown Prince, Kusakabe, appears to have been integral to those events.  Whereas we may have previously seen powerful nobles step up, with the increased influence of Confucianism, it makes sense that a son would be responsible for ensuring that things were taken care of.   There was also the issue of a new palace that would need to be built, and the court would need to prepare for the various enthronement ceremonies.  After all, Naka no Oe himself wasn't formally enthroned for three years into his supposed reign. And just like his grandfather, as Crown Prince, Kusakabe maintained a powerful portfolio at the court that would still allow him to have a heavy hand on the rudder of the ship of state.  In fact, had things gone differently, then the Chroniclers may have simply counted these early years as part of Kusakabe's reign, as they had done with Naka no Oe. And all that would have been great—except that, despite all those nice family agreements at Yoshino, there were others who seem to have had designs on the throne. The first claim that likely could have been made was by Prince Takechi.  Prince Takechi—written as Takaichi, like the district of the same name—was technically the eldest son of Ohoama.  He had been called to Ohoama's side during the Jinshin no Ran, and given nominal control over the troops waiting to cross the pass from Ohowari into Afumi.  This was likely more of a sinecure, however; Prince Takechi was still quite young, and while the position would no doubt teach him much about organization and leadership, I certainly hope that there were more experienced individuals assisting him. However, for all of that, Prince Takechi had a major strike against him In the form of his parentage.  Although he was Ohoama's eldest son, his mother was not a royal princess.  Instead she was Amago no Iratsume, the daughter of the powerful head of the Munakata family, Munakata no Tokusen. Munakata was a powerful area on the northwest coast of Tsukushi—modern Kyushu.  It is famous for the three Munakata shrines.  The outer, or Hetsu, shrine is on the land, but the middle shrine is on the island of Ohoshima, 11 kilometers from the Hetsu shrine.  Then the Oki, or deep sea, shrine is on the aptly named Okinoshima, another 49 kilometers past that, out in the middle of the Genkai Sea, the body of water between Kyushu, Tsushima, and the Korean peninsula.  Even today, Okinoshima is considered a sacred place, and has never been developed: even today, only those closely associated with the shrine are allowed to set foot there.  Because of that we can see something remarkable, as Okinoshima was held as sacred for hundreds of years, during which time, offerings were regularly made to the kami there, presumably for safe passage across the waters.  These offerings have accumulated over the centuries and serve as a fascinating glimpse back into the history of the shrine and of the relations between the archipelago and the peninsula. The land of Munakata—and by extension the rulers, or Kimi—appear to have had not inconsiderable influence over the trade back and forth across the ocean to the continent.  This is further corroborated by the wealth left at Okinoshima and elsewhere, as well as by large kofun nearby, thought to be those of the ruling family of the area.  This would have no doubt been a powerful and prestigious family to be allied with, especially in Ohoama's role as a Prince.  However, despite all of that, they were not, ultimately, a royal family.   That would seem to have made Prince Takechi ineligible to take the throne—at least without some serious backing and perhaps a little re-working of his parentage. And this brings us to the third eldest son of Ohoama:  Prince Ohotsu.  Unlike Prince Takechi, Prince Ohotsu was the son of a royal princess—Princess Ohota.  In fact, not only was she a royal princess, but she was the sister to Queen Uno.  And Prince Ohotsu was born only a year later than Prince Kusakabe.  Furthermore, during the Jinshin no Ran, Prince Ohotsu was called to Ohoama's side, along with his half-brother, Prince Takechi, and he is specifically mentioned in that role, despite the fact that he was still too young to have played much of a role.  Like Prince Kusakabe, Prince Ohotsu was in his early twenties. So if we put Kusakabe and Ohotsu side-by-side, we can see that they have a lot of similar qualifications. Both were the sons of Ohoama by daughters of Naka no Oe, giving them double-royal lineages.  Their mothers were even full sisters, so they were both great-grandsons of Soga no Ishikawa no Maro, for whatever that means.  Kusakabe was older by a day, but Ohotsu's mother was the eldest of the two sisters.  But for the fact that his mother had passed away, she could possibly have been declared Queen, and Ohotsu might have ended up as Crown Prince, instead of Kusakabe.  Even if something had simply befallen Kusakabe, Ohotsu likely would have been able to step in, especially since Kusakabe had no full-blooded siblings, himself. The reign of Ohoama is replete with examples of Kusakabe, Ohotsu, and Takechi often acting together or being given honors together.  While it is always clear to rank them in that order, it is also clear that all three seemed to hold a place of high esteem.   What we don't seem to see is any ill will between them—but then again, the Chronicles rarely give much attention to anyone who is not the sovereign except to mention them in passing.  As such, we get only a simple sentence in the record, dated barely two weeks after Ohoama's passing, that Prince Ohotsu conspired against the Crown Prince, which is to say, Prince Kusakabe. As is so frustratingly often the case we aren't told how he was conspiring.  Clearly, it refers to succession and we can see that it wouldn't take much for Ohotsu to gather support and place himself on the throne—had that occurred, we likely would see some differences in the Chronicles as well.  However, as it stood, the conspiracy came to naught.  We are told that about one more week later, after the temporary interment of Ohoama's body and the many, many days spent eulogizing him and those around him—seriously, the Chronicles go into way too much detail, which is great for giving us a lot of details on people in the court and their court ranks, but otherwise is mostly paragraphs of names of individuals who were likely important enough for the Chroniclers to ensure that they got at least a mention. It was after that was finished that we are told that Prince Ohotsu's conspiracy was discovered.  He had the support of some thirty nobles, including a priest from Silla and the famous Iki no Muraji no Hakatoko—the one who had written the detailed account of the embassy that had been held under arrest by the Tang court, which we talked about back in Episode 123.  The point is these were people with some amount of clout and who moved in important circles, and for thirty of them to be in Ohotsu's camp might not seem like much, but that doesn't begin to illuminate all of the people that they would have brought with them to the party.  Furthermore, once they went public, who knows how many others might have joined them.  Fortunately for Kusakabe—and unfortunately for Ohotsu—the would-be conspiracy was quashed and quashed hard.  We are told that it was discovered on the second day of the tenth month of 686—less than 30 days after Ohoama's death—and the Queen herself, Uno no Sarara, stepped in and had Ohotsu executed at his own mansion in Wosada.  She then issued a royal decree, stating to everyone that Ohotsu had committed treason, and that the punishment for treason was death.  She also stated that those who had assisted him were also guilty, and should likewise receive the same sentence, except that she was going to be merciful.  And so she ended up pardoning Prince Ohotsu's co-conspirators.  The only exceptions were Toki no Michidzukuri, who was banished to Idzu, and the Silla priest, who was exiled to a temple in Hida.  While we aren't told what roles they played, those two apparently were considered more complicit than the others. A few days later, Prince Ohotsu's sister, Princess Oku, was recalled from her position as the shrine princess of Ise.  It is unclear if this is related, but it seems relevant given the proximity of the two events. There is one other thing I should likely mention, and that seems to come from the Kaifuso.  The Kaifuso is a collection of continental style poetry from the 8th century, similar to the Man'yoshu, but with a different focus.  In both works they often given some description of the authors of the poems, which provide us more information on the people of the time.  For instance, the Kaifuso speaks favorably of Prince Ohotomo, Ohoama's rival in the Jinshin no Ran, and seems more than a little sympathetic towards him and his cause, compared to the way he is treated in the Nihon Shoki's main narrative.  In regards to our current point in the narrative and the treason of Prince Ohotsu the Kaifuso tells us that Prince Ohotsu was ratted out to the Queen by none other than his best friend, Prince Kawashima.  Prince Kawashima was another one of the princes who had been called to Yoshino and who had pledged to work together.  He was not Ohotsu's brother or even half-brother, however, as Kawashima was the son of Naka no Oe.  He was actually a good deal older than Ohoama's actual sons, but apparently trusted by Ohoama at the same time.  The Kaifuso also seems to tell us that Kawashima was rewarded for his efforts by the court. The only problem is that the Nihon Shoki, our primary source, tells us none of this.  Not only is Prince Kawashima not mentioned in regards to the plot, neither is he mentioned as having received any kind of reward or gift by the court.  That doesn't mean the Kaifuso is wrong, but it does raise the question. Similarly, it is just as easy to suggest that the Nihon Shoki itself may be covering up what actually happened.  After all, we only have one side of the story.  What if there wasn't a conspiracy?  Or what if the conspiracy were of the Queen's making, instead.  Prince Ohotsu was clearly popular, and had a reasonable claim to the throne.  That was a threat to her own son's eventual ascension.  It is possible that the Queen, Uno no Sarara, saw a threat and decided to do away with it, herself, keeping her own son's hands relatively clean in the process. Whatever the truth, we likely will never know, and so this is all we have to go on.  Whether it was an actual conspiracy or just the paranoid  concerns of a queen and mother, it is clear that it was not yet enough to have an heir named—there was always the possibility for these things to go sideways and for someone else to jump in with a claim of their own. For all of that, while it seems that Prince Kusakabe was intended to ascend to the throne, for one reason or another, that was delayed.  For some three years, as we've mentioned, Kusakabe and his mother ruled as Queen and Crown Prince, perhaps just because they were handling Ohoama's burial and the creation of a new palace from which Kusakabe himself could then reign.  Unfortunately, it seems that time accomplished what Prince Ohotsu and his conspirators could not, and in 689, Prince Kusakabe passed away.  Shortly thereafter, the Queen, Uno no Sarara, ascended to the throne herself.  This appears to have been because Kusakabe's own son and heir, Royal Prince Karu, was only about 6 years old, having been born in 683, and his daughter was only 9.  So rather than giving up the throne to some other woman's child, Uno no Sarara took the throne for herself.  She is remembered, today, as Jitou Tennou. Jitou Tennou continued to work the initiatives that had been pushed forward during the reign of her husband.  These were projects that she herself was quite familiar with, and in fact, many of the projects are sometimes thought to have been hers, with attribution given to her husband just to give it a greater air of legitimacy.  Ultimately, however, she would oversee some quite formidable changes, even if many of them started in the previous reign or not. And so begins the last reign of the Nihon Shoki, covering the years 686 to 697.  The Nihon Shoki itself wouldn't be complete and presented to the court for another 23 years or so, and yet this is where they chose to leave off.  Perhaps that is because of when it was started, or they just didn't have all the records ready for anything beyond.  They clearly had to end somewhere, after all.  And given that both Ohoama and Uno had such a hand in many of the changes, perhaps it just made sense to end here.  Much of what would come would set the tone for centuries to come. There is one more thing that I want to address in all of this.  We've talked about the lineages of the various individuals, who trace their lineages back to either powerful noble families, like the Soga, or to specific sovereigns.  There is a tendancy by some to talk about Ohoama having started what some would call the Temmu Dynasty.  The idea being that Ohoama's offspring would continue to reign for a time, displacing the offspring of his brother, Naka no Oe.  Then, at a later date, Naka no Oe's line would reassert itself. This seems to be pretty clear cut from a strictly patrilineal viewpoint of royal succession, but I think it ignores a lot about the cultural aspects of the time.  For one thing, descent was about both the father AND the mother, and too often people discount the mother's influence, when, in fact, the mother most likely had more influence in the raising of children than did a royal father.  After all, we don't exactly get a lot of anecdotes about sovereigns spending quality time with their children—and I don't think calling them to help you on campaign counts.  To be fair we get hardly any anecdotes about children.  But we also see that sovereigns were having multiple children with multiple consorts.  Naka no Oe is said to have had about 14 children—possibly more.  I count 17 children for Ohoama.  And we see the ages spread out across the sovereigns' lifetimes, with some children being born at a point that they had not even attained the age of majority by the time their father passed away.  Put another way, look at how Prince Kusakabe was able to marry his own aunt, who was only a year older than he was.  Clearly there was a bit of an age difference between siblings.  I don't imagine that they were being raised by their father, necessarily, but probably by their mothers and the servants at the palace, generally. I would also point out that Ohoama included both his own children as well as children of his brother in the Yoshino conference, further indicating that he did not have any specific intention to entirely shut out the his brother's line. And then there is Uno no Sarara.  She was Ohoama's spouse, but also the daughter of Naka no Oe.  Are we to think that she stopped being her father's daughter because she married someone? That doesn't mean that labels might not be helpful in some ways, but I just don't want to over emphasize the familial or dynastic connections.  Brothers regularly turned on each other, and blood ties were no guarantee of cordial relations.  In fact, only maternal siblings—those with the same mother—were actually considered true siblings in most cases.  That's how they justified so much of what we would consider incest in the royal family in the first place. So while I do think that Ohoama and Uno tweaked the system set up by Naka no Oe and made their own impression on Yamato and, by extension, Japanese culture, I just don't want to read too much into the lineages.  The stories of politics and royal succession are often much more involved and complex. And hopefully, we'll get to see how complex as we continue on down this path.  For now, I think I'm going to leave it here, and so, until next time, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

At the Tang Museum at Skidmore College, ‘Kathy Butterly: Assume Yes' surveys more than thirty years of work by one of the most inventive artists working in ceramics today. Butterly is known for small-scale sculptures that are technically daring, expressive, and often witty. At the Schick Art Gallery in Skidmore's art building, ‘Earthbound' brings together work by eleven contemporary ceramic artists. Their work ranges in techniques and aesthetic approaches from figurative to abstract, and from functional to fantastical.And opening Saturday at The Hyde Collection is ‘Toshiko Takaezu: Voices of Abstraction.' Takaezu was known for her ceramic forms and expressive glazes, and the exhibition places her work in dialogue with painters including Sam Gilliam, Adolph Gottlieb, and Lee Krasner.

John Gaspar welcomes Dr. Ronald Tang to the show this week. Dr. Tang is a 5x NHC qualifier with 2 cashes in those 5 events. He is one of the best $2 WP players in the country.

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