Podcasts about Taru

Tällä historiallisella päivämäärällä Partioliike perustettiin, Taru sormusten herrasta - kirja julkaistiin, Diana ja Charles menivät naimisiin ja Suomen korkein lämpötila mitattiin.

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Flickerline Session 03: Dreams and Demons The party awakens in the night to the strange sounds of combat and finds themselves fighting demons in a place not entirely familiar. Hal as the Gamesmaster James as Bonk the Orc Ranger, with Spark, his squirrel companion Nick as Nopalli the Kholo Barbarian, with Nopallito, his tiny hyena familiar Ren as Tai the Tanuki Witch, with Taru, their owl familiar Thing as Rizz the Goblin Bard

Documentarul „Cămătarii" a împărțit deja societatea în două și a stârnit dezbateri aprinse. Este o radiografie dură sau o expunere care nu-și avea locul? Am profitat de conjunctura creată și l-am chemat la noi chiar pe Anghel Damian, regizorul din spatele acestui proiect curajos și controversat. Trecem dincolo de ecran pentru a înțelege de ce a ales să pună reflectorul pe o felie atât de neagră a realității noastre și cum a fost primită această oglindă pusă în fața României. "Nu s-au născut niște criminali. Au devenit niște criminali pentru că..." O discuție foarte bună despre cum s-au intersectat, de-a lungul deceniilor, rețelele de influență cu politica, sportul, televiziunea și show-biz-ul de la noi. Cum se vede adevărul prin vizorul regizorului? Aflăm în acest episod. 00:01:36 - Călduri de început de vară și cumpărători de sezon, mitul „te trage curentul", Salonul Internațional de Carte Bookfest și cea mai vândută carte a editurii Humanitas – „Noul ghid al nesimțitului", semnată de Radu, pe care o vom oferi și comunității noastre de membri. Vă recomandăm cu căldură și „Ultima transhumanță", un film documentar complex regizat de Dragoș Lumpan. Foarte bun. 00:40:54 - "Când Cămătaru nu marchează". Cu Anghel Damian 02:27:20 - Spuma filelor vă aduce Știu pe cineva - Robert Șerban, Cântece pentru cei cu inima frântă - Ayelet Tsabari, Pe spinarea tigrului - Zülfü Livaneli, Zsömle s-a dus - László Krasznahorka, revista MATCA, Pe unde înoată urechinii - Lucian Dan Teodorovici. Anunțăm cu bucurie parteneriatul cu Pilot Books. 03:01:52 - Andrei Borțun, fondator Bucharest Design Festival 03:42:11 - Oale, ulcele și tigăi cu platouțe și pițuci.

Psykiatrian oravanpyörästä hoitoalalle töihin | Toivon tuoja -sarjassa vieraanani tällä kertaa on Taru. Hänen elämässä ”loppuelämän lääkitykset” vaihtuivat työpaikkaan hoitoalalla. Psykiatrian oravanpyörästä hoitoalalle töihin Tässä jaksossa puheenaiheena mm. Miten Taru päätyi osastokierteeseen? Miten kotiinjääminen lääkkeiden kanssa vaikutti Taruun? Miksi Taru päätti lopettaa lääkkeiden käytön? Mikä oli hänelle viimeinen pisara, joka sai aikaan suunnanmuutoksen? Miten Taru olisi toivonut, että hänet olisi kohdattu? Mitä terveisiä Taru haluaisi lähettää hoitoalalle? Sinua voisi kiinnostaa myös: Psykiatrian absurdissa todellisuudessa – Etenevän psykoosisairauden puhkeaminen vai ymmärrettävä kriisi? Oletko jo tutustunut maksuttomaan TOIVOA TOIPUJAN POLULLE -sähköpostikurssiin? The post Psykiatrian oravanpyörästä hoitoalalle töihin appeared first on Astetta parempi elämä.

Täna on meil külas Maria Murumaa-Mengel, Taru Ülikooli ühiskonnateaduste instituudi meediauuringute kaasprofessor, kellega arutame tehisaru mõju sotsiaalmeedias toimuvale.-----Jaga meile enda jaoks olulisimat mõtet episoodist meie Discord kanalis: https://discord.gg/8X5JTkDxccEpisoodi veavad Priit Liivak ja Erik JõgiAlgorütmi toetavad LHV https://www.lhv.ee/Nortal https://nortal.com/Codeborne https://codeborne.com/

Să scalezi înseamnă, înainte de orice strategie, să fii conștient de tine și de costurile pe care ești dispus să le plătești. Episodul de astăzi este o conversație despre creștere văzută din interior, despre ce se schimbă într-un antreprenor atunci când trece din confortul unei structuri mari în asumarea totală a propriului drum. Rareș Zlătaru, consultant de business și fondator DBV Management & Training, revine la microfon după zece ani și vorbește despre transformările prin care a trecut el și companiile cu care a lucrat.Povestea lui începe într-o multinațională, cu procese, echipe și predictibilitate. Decizia de a pleca a fost o negociere lungă cu sine. În antreprenoriat, rolurile nu mai sunt împărțite, responsabilitatea este integrală, iar fiecare alegere are consecințe.Pentru mai multe resurse despre episodul de astăzi, notițe, ideile sumarizate - click aici pentru pagina episodului***Găsești notițe, ideile principale, insight-uri și cărțile menționate în toate episoadele pe florinrosoga.ro. Aici te poți înscrie și la un newsletter.Dacă îți plac aceste podcasturi, ajută-ne cu o recenzie pe Spotify sau Apple Podcasts. Este un gest simplu care ne ajută să abordăm subiecte și invitați interesanți.***Podcasturile noastre sunt aici:

Kamna Taru - Premchand - Suno Kahani - कामना तरु - प्रेमचंद - सुनो कहानी #premchand #premchandkikahani #premchandkikahaniyan #munshipremchand#munshipremchandkikahani #premchandkikahaniyan #hindikahaniyan #hindistories #kahani #kahaniyan #sunokahani #hindi #audiobook

Marvel is continuing to tease their Armageddon event. Magnetic Press announced a new book, Hana and Taru. DC Comics gets 90th anniversary popcorn buckets at AMC.SUBSCRIBE ON RSS, APPLE, SPOTIFY, OR THE APP OF YOUR CHOICE. FOLLOW US ON BLUESKY, INSTAGRAM, TIKTOK, AND FACEBOOK. SUPPORT OUR SHOWS ON PATREON.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Noel catches up with Joel de la Fuente. The actor got his start as Lt. Paul Wang on Space: Above and Beyond. The criminally underrated FOX show lasted one season. Joel discusses the show, how he found out about the cancellation and Wang's fate. Joel recurred as TARU tech Ruben Morales on Law and Order: SVU for ten seasons. Find out how a Morgan Freeman impersonation got him a job on the Netflix show, Hemlock Grove. Joel starred as Chief Inspector Kido on The Man in the High Castle. Joel reveals how Sir Daniel Day Lewis helped him with dialect. Recently, Joel appeared as Losang on The Walking Dead: Daryl Dixon.

Tällä viikolla kisaamaan pääsivät Saaga, Linda, Maria, Rosa ja Taru. Lisäksi yhdessä pelissä saatiin vähän lisätwistiä selittämiseen. Kuuntele ketkä nappasi itselleen viikon himotuimman palkinnon – Radio Novan Aamun oman kahvimukin!Ota osaa Radio Novan Aamun Sanaselityspeliin arkisin klo 08!

375 | Hyvää joulua Tuplahypyn kuuntelijat! Perinteen mukaisesti meidän joululahjamme teille on se kaikista toivotuin Tuplahyppy-aihe... heti Stargaten jälkeen. Taru sormusten herrasta! Tällä kertaa vuorossa on trilogian keskimmäinen osa, Kaksi tornia, joka on meemien täyteisyydellään osan juontajista suosikki. Lisäksi vieraana S-tierin Tuplahyppy-juontaja Reetta!(00:04:31) Kaksi tornia: Osa 1(01:07:02) Mainos(01:11:46) Kaksi tornia: Osa 2(02:25:00) Mitäpä muuta?OnePlus 15R (Maksettu mainos): elisa.fi/oneplus-uutuudetPatreon: patreon.com/tuplahyppyKauppa: tuplahyppy.fi/kauppaInstagram: instagram.com/tuplahyppyDiscord: discord.gg/tzuKygAYouTube: youtube.com/tuplahyppyTwitch: twitch.tv/tuplahyppyTikTok: tiktok.com/@tuplahyppyEmail: podcast@tuplahyppy.fiUusi jakso joka tiistai!

離開香港十四年的 Jason，與由辦公室助理，帶著熱誠轉入廚房拜師學藝的 Taru，夫婦二人由布里斯本走到墨爾本，最終選擇將一種回憶中的兒時味道：西多士，於墨爾本落地生根。正如「瑞士雞翼不是來自瑞士」，這份「不是來自法蘭西的西多士」，如何在墨爾本展現港式「人情味」呢？

En el episodio de hoy entrevisto a la gran IRENE MORANTE SÁNCHEZ. Irene es Ingeniera Superior Químico por la Universidad Complutense de Madrid y es la actual Jefa del Área de Saneamiento y Depuración en la Subdirección General de Planificación Hidrológica del MITECO.El Ministerio para la Transición Ecológica y el Reto Demográfico, conocido como MITECO, es el organismo del Gobierno de España responsable de la gestión del agua, la energía y el medio ambiente. Su labor es asegurar un uso sostenible de los recursos, proteger la biodiversidad y responder al desafío del cambio climático.La nueva Directiva Europea sobre el Tratamiento de Aguas Residuales Urbanas, conocida como DTARU, entró en vigor el 1 de enero de 2025 y sustituye a la histórica normativa del 91. Su objetivo es modernizar el saneamiento en Europa, con especial atención a las pequeñas poblaciones, a la reducción de emisiones y a la eficiencia energética de las depuradoras.Y es del MITECO y de la nueva normativa DTARU de lo que nos viene hablar Irene.Aquí te dejo el índice rápido a las distintas partes del podcast: Introducción Daniel Herrero1:56 Entrevista a IRENE MORANTE SÁNCHEZ1:04:43 Despedida*Al final te dejo un índice detallado de todo lo que hablamos en la conversaciónSi quieres contarme algo sobre el episodio o sobre lo que quieras puedes hacerlo en el siguiente mail: daniel.herrero.marin@gmail.com Puedes escuchar el episodio en todas las plataformas de podcast y también en la web aguasresiduales.info:Enlace aguas residuales.info: https://www.aguasresiduales.info/revista/podcasts Te dejo varios enlaces de

Exploring the boundaries, fringes, and inner workings of civil society, Taru Salmenkari investigates local forms of political agency in China in light of the globalization of political values, practices, and institutions in Global Ideas, Local Adaptations: Chinese Activism and the Will to Make Civil Society (Edward Elgar, 2025). She provides a theoretical framework for globalization, examining new forms of governance emerging with non-governmental organizations (NGOs) and how these have reconfigured social power in China.This topical book outlines how civil society has been promoted globally since the 1980s, as NGOs advance development cooperation, democratization, and neoliberal third-sector service production. Salmenkari studies the outcomes of these processes in China, where civil society promotion met strong localizing forces rising from NGO activists'' own values, governmental regulation, and local society. Evaluating various forms of Chinese self-organizing, she discusses the social omissions of Chinese environmental NGO agendas, Confucian ties in global translations, gay self-organizing, and the idea and practice of Minjian. The book identifies complexities within Chinese civil society and how it navigates academia, global partnerships, social exclusions and alternative values, analyzing how these conflicting positions influence Chinese politics and society. Taru Salmenkari is senior research at the University of Helsinki. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Exploring the boundaries, fringes, and inner workings of civil society, Taru Salmenkari investigates local forms of political agency in China in light of the globalization of political values, practices, and institutions in Global Ideas, Local Adaptations: Chinese Activism and the Will to Make Civil Society (Edward Elgar, 2025). She provides a theoretical framework for globalization, examining new forms of governance emerging with non-governmental organizations (NGOs) and how these have reconfigured social power in China.This topical book outlines how civil society has been promoted globally since the 1980s, as NGOs advance development cooperation, democratization, and neoliberal third-sector service production. Salmenkari studies the outcomes of these processes in China, where civil society promotion met strong localizing forces rising from NGO activists'' own values, governmental regulation, and local society. Evaluating various forms of Chinese self-organizing, she discusses the social omissions of Chinese environmental NGO agendas, Confucian ties in global translations, gay self-organizing, and the idea and practice of Minjian. The book identifies complexities within Chinese civil society and how it navigates academia, global partnerships, social exclusions and alternative values, analyzing how these conflicting positions influence Chinese politics and society. Taru Salmenkari is senior research at the University of Helsinki. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Exploring the boundaries, fringes, and inner workings of civil society, Taru Salmenkari investigates local forms of political agency in China in light of the globalization of political values, practices, and institutions in Global Ideas, Local Adaptations: Chinese Activism and the Will to Make Civil Society (Edward Elgar, 2025). She provides a theoretical framework for globalization, examining new forms of governance emerging with non-governmental organizations (NGOs) and how these have reconfigured social power in China.This topical book outlines how civil society has been promoted globally since the 1980s, as NGOs advance development cooperation, democratization, and neoliberal third-sector service production. Salmenkari studies the outcomes of these processes in China, where civil society promotion met strong localizing forces rising from NGO activists'' own values, governmental regulation, and local society. Evaluating various forms of Chinese self-organizing, she discusses the social omissions of Chinese environmental NGO agendas, Confucian ties in global translations, gay self-organizing, and the idea and practice of Minjian. The book identifies complexities within Chinese civil society and how it navigates academia, global partnerships, social exclusions and alternative values, analyzing how these conflicting positions influence Chinese politics and society. Taru Salmenkari is senior research at the University of Helsinki. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Exploring the boundaries, fringes, and inner workings of civil society, Taru Salmenkari investigates local forms of political agency in China in light of the globalization of political values, practices, and institutions in Global Ideas, Local Adaptations: Chinese Activism and the Will to Make Civil Society (Edward Elgar, 2025). She provides a theoretical framework for globalization, examining new forms of governance emerging with non-governmental organizations (NGOs) and how these have reconfigured social power in China.This topical book outlines how civil society has been promoted globally since the 1980s, as NGOs advance development cooperation, democratization, and neoliberal third-sector service production. Salmenkari studies the outcomes of these processes in China, where civil society promotion met strong localizing forces rising from NGO activists'' own values, governmental regulation, and local society. Evaluating various forms of Chinese self-organizing, she discusses the social omissions of Chinese environmental NGO agendas, Confucian ties in global translations, gay self-organizing, and the idea and practice of Minjian. The book identifies complexities within Chinese civil society and how it navigates academia, global partnerships, social exclusions and alternative values, analyzing how these conflicting positions influence Chinese politics and society. Taru Salmenkari is senior research at the University of Helsinki. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Episodul 157 din Thinking Made Visible vorbește despre relația dintre generații, felul în care adolescenții și adulții se reglează emoțional împreună și despre curajul de a rămâne prezenți atunci când e cel mai greu să o faci.Alături de Georgiana și Briseis Spătaru, am explorat cum se transformă relațiile dintre părinți și copii atunci când învățăm să ne ascultăm, să ne conținem și să privim dincolo de reacții.E un episod despre relațiile dintre generații, despre cum părinții pot învăța să fie prezenți emoțional, dar și despre procesul de reglare emoțională conștientă care începe în momentul în care nu mai vrem să avem dreptate, ci să înțelegem.Mi-a fost clar, ascultându-le, că relația dintre un adult și un adolescent nu e despre control sau perfecțiune, ci despre spațiul dintre cei doi, acel loc în care amândoi învață să se vadă, să se audă și să se respecte.Mi-a prins bine conversația aceasta pentru că mi-a reamintit că relațiile nu se construiesc din reguli, ci din oameni care rămân aproape, chiar și atunci când nu e confortabil.Am vorbit despre oglindire, umor, asertivitate și compasiune - abilitățile care pot transforma felul în care adulții se raportează la copiii lor.Despre cum, dincolo de teorii și parenting perfect, există o zonă vie, plină de nuanțe, în care părinții și adolescenții cresc împreună.E unul dintre acele episoade care te fac să te gândești la tine, nu doar la ceilalți.Să vezi ce din felul tău de a fi adult merită păstrat și ce poți așeza mai blând, ca să rămâi conectat cu adolescentul tău chiar și atunci când e greu.Dacă ești părinte, educator sau lucrezi cu tineri, musai să asculți Episodul 157 din Thinking Made Visible până la final.Intro (00:00)Bris, cine ești tu? (2:49)Cum e Georgiana ca mamă? (3:48)Ce, din mama ta, o face pentru tine un model de femeie? (4:35)Cum ai descrie-o pe adolescenta care a îndrăznit să vină în podcast cu mama ei? (5:26)Cum aduci echilibrul între plăcerea ei și riscurile la care se supune când face acest sport? (8:22)Ce face Georgiana și cum te sprijină, chiar și de la distanță? (11:21)Care crezi că sunt principalele provocări pe care le trăiesc majoritatea adolescenților astăzi? (13:08)Sunt pregătiți adulții de astăzi să conțină și să își vadă copiii așa cum au nevoie? (16:17)Trei abilități pe care adulții cu adolescenți ar fi bine să le dezvolte (18:52)Spațiul adevărului (24:45)Cum ai gândit atunci când ai dezvoltat Cursul de Relaționare Emoțională și Spirituală pentru Copii? (27:37)C.R.E.S.C. – pentru profesori și părinți (27:58)Cum i-ai descrie unui adolescent Cursul C.R.E.S.C.? (32:36)Provocări pe care le au adulții care au copii adolescenți (38:34)Ai vrea să fii implicată în discuțiile părinților sau preferi să nu știi? (44:27)Despre ce este Cursul C.R.E.S.C.? (52:54)Cum te ajută la școală sau în relațiile cu prietenii tăi? (55:32)Ce i-ai recomanda acelui adult să facă în acest moment ca să deschidă ușa spre o relație mai frumoasă cu al său copil? (1:00:28)Adultul face primul pas (1:01:14)De unde începi să construiești? (1:02:16)De ce este important C.R.E.S.C.? (1:05:44)Outro (1:09:10)

Tällä historiallisella päivämäärällä presidentti J.K. Paasikivi nimitti Urho Kekkosen viidennen hallituksen, Taru sormusten herrasta kirjasarjan Kuninkaan paluu -teos julkaistiin, Sydneyn oopperatalo vihittiin käyttöön kuningatar Elisabet II:n toimesta.

„Více, než fine dining je pro mě důležitá chuť. Pekárna, kterou otvíráme, nemá v Česku obdoby. Tržnice Sapa se stala Mekkou vietnamských restaurací a v rámci Evropy je to jedno z nejlepších míst, kde si dát vietnamské jídlo. Časem se v Taru objeví občasný twist na českou kuchyní,“ říká šéfkuchař a spolumajitel Taro group Khanh Ta.Líbí se Vám tento díl? Napište nám o tom!

Olen seurannut Instassa pirteää Taru Tammikalliota vuosikausia. Muistan useamman kerran pohtineeni, onkohan Taru asuntosijoittaja, kun hän tuntui seuraavan joskus munkin juttuja. Kysymällä sekin selvisi. Juttelimme ainakin seuraavista asioista: Luovan media-alasta kiinnostuneen yrittäjän taipaleesta raivata tiensä media-alalle Asuntosijoittamisen aloittamisesta ja lopettamisesta Näkyvyyden saavuttamisesta ja parantamisesta omalle toiminnalleen Asuntosijoittamisen aloittamisesta uudelleen Matalien tarjouksien tekemisestä ja neuvottelemisesta Rahoituksen saamisesta yritykselle Konsutoinnista ja ulkoistamisesta Oppikokemuksista ja onnistumisista Seuraavasta tavoitteesta, kun “10 asuntoa kolmessa vuodessa” on nyt saavutettu Taru on tosiaan harvinainen vieras, koska hän on aloittanut ja lopettanut asuntosijoittamisen. Ja aloittanut uudestaan. Taru Insta LinkedIn Kiitos Ostan Asuntoja -sisällön mahdollistavalle sponsorille:   Asuntopehtoori on suomalainen perheyritys, joka tarjoaa asiakkailleen vuokravälitystä, sijoitusasuntojen hallinnointia ja asuntomyyntiä sekä isännöintiä ympäri Suomen. Huolenpitopalvelullaulkoistat vuokrasuhteen hoidon Asuntopehtoorille, joka hoitaa asuntoon ja vuokrasuhteeseen liittyvät käytännön asiat puolestasi ja takaa vuokrat koko vuokrasuhteen ajan.. VuokravälityksenAsuntopehtoori hoitaa kilpailukykyisin kiintein hinnoin vuoden vuokratakuulla. AsuntopehtooriIsännöintitarjoaa nykyaikaista proaktiivista isännöintiä, jonka avulla pystytään parantamaan taloyhtiöiden arvoa. Lisätietoaasuntopehtoori.fi Asuntosijoittamista 4:ssä sukupolvessa Hanna Suni – Ostan Asuntoja Podcast #366 Kiitos Ostan Asuntoja -sisällön mahdollistavalle sponsorille: Asuntosalkunrakentaja.fi on asuntosijoittajille tarkoitettu sivusto, jossa voit tankata tietoa asuntosijoittamisella vaurastumisesta sekä artikkeleista että ladattavasta E-kirjasta. Liittymällä sisäpiiriin pääset käsiksi hyviin sijoitussuntoihin alle markkinahintojen. Tutustu Asuntosalkunrakentaja.fi Etukäteisvinkit uusista kohteista saa seuraamalla Asuntosalkunrakentajia Instassa, Twitterissä (X) tai Facebookissa. Lisää löytyy YouTubesta.   Kiitos Ostan Asuntoja -sisällön mahdollistavalle sponsorille: On kuulopuheita ja luulopuheita – ja sitten on oikeaa tietoa. Tätä tietoa ja tukea tarjoaa yli 34 000 jäsenen Suomen Vuokranantajat. Jäsenenä saat pääsyn muun muassa vuokranantajan työkaluihin, markkinatietoon, kattavaan tietopankkiin ja maksuttomaan lakineuvontaan. Luotettavaa osaamista. Liity jäseneksi ja suosittele kaverillesi: vuokranantajat.fi/liity Työpaikalle on kiva mennä Eemeli Karlsson Osa 1 – Ostan Asuntoja Podcast #310 Karlsson, Grahn, Parviainen, Huru – Kuukausipalaveri 21 – Ostan Asuntoja Podcast #364   Naapurikodit ostaa kokonaisia kiinteistöjä, jalostaa niistä viihtyisiä koteja ja jää omistajaksi nostamaan taloyhtiön arvoa. Osa asunnoista tarjotaan ostettavaksi. Haluatko asuntosijoittajana mukaan? Lue lisää naapurikodit .fi   Naapurikoteja Anniina ja Jesse Parviainen Osa 1 – Ostan Asuntoja Podcast #283 Taloyhtiösäästö etsii säästö- ja lisätulokohteita taloyhtiöllesi. Palvelulla on tulostakuu. Maksat vain toteutuneesta taloudellisesta tuloksesta. Katso lisää taloyhtiosaasto.fi Syövätkö korkeat vastikkeet vuokratuottoa? Leikkaa taloyhtiön kustannuksia Valvean energiasäästöpalvelunavulla. Palvelu ei vaadi alkuinvestointeja. Se sisältää koevuoden ja säästötakuun. Palvelumaksu on energiakustannussäästöä pienempi. Pyydä taloyhtiölle maksuton säästölaskelma. Valvea.fi Uudistunut Vuokraovi on entistä houkuttelevampi vuokra-asuntojen markkinapaikka, jossa hyvää vuokrakotia etsivät vuokralaiset ja niitä tarjoavat vuokranantajat onnistuvat löytämään toisensa vieläkin helpommin. Vuokraovi.com Vastuu palovaroittimista siirtyy taloyhtiöille vuoden -25 loppuun mennessä. Onko taloyhtiösi valmis? Valvo on pilvipalvelu, joka tarjoaa modernit etäluentapalvelut sisältäen huoneistojen palovaroittimien, vedenkulutuksen, vuotojen ja sisäilmaparametrien valvonnan. Saatavilla myös laitteistot avaimet käteen periaatteella. Asuntosijoittamisen lumipalloefekti -kirjan tilauspaikka on asuntosijoituskirja.fi. Koodilla TAVOITE -25 %. Kirja on vuokratuloista verovähennyskelpoinen kulu. E-kirjan saa luettavaksi heti. Isyysblogin muistiinpanot Asuntosijoittamisen lumipalloefekti -kirjasta – Tiistaiaudio #314 Marko Kaarton esikoiskirja "Sijoita Asuntoihin! Aloita, kehity, vaurastu" löytyy samalta sivustolta. Koodilla ALOITA saat lisäalennuksen. Asuntosijoittajan ABC -verkkokurssin tilauspaikka on rahamedia.fi/verkkokurssit.  ostanasuntoja@NostrVerified.com, Ostan Asuntoja X, Ostan Asuntoja Insta, Ostan Asuntoja FB, Ostan Asuntoja TikTok

Suoraa puhetta johtaa Marianne Pettersson. Studiossa keskustelemassa Anu Koivunen, Taru Tujunen ja Ruben Stiller. Anu Koivunen on poiminut puheenaiheeksi hallituksen esityksen ”finanssipoliittisten sääntöjen uudistamiseksi” eli velkajarrun. Velkajarru olisi lakiin kirjattava rajoitus sille, paljonko Suomella saa olla julkista velkaa. Onko 50 vuoden aikajänne ja tavoitetaso 40 prosenttia bkt:sta, poliittisesti mahdollinen ja/tai mielekäs? Mitä se tarkoittaisi tulevaisuuden politiikan kannalta? Helsingissä on parhaillaan käynnissä suurlähettiläspäivät. Taru Tujunen kertoo Helsingin Sanomien tämänpäiväisestä artikkelista, jossa kuvailtiin diplomaattien keskustelua maakuvan merkityksestä. Tällä on edelleen arvoa diplomatiassa ja suomalaista maakuvaa maailmalla luodaan mm. sillä, miten pukeudutaan ja millä tavoin Suomea edustetaan. Taru tiedustelee raatilaisten näkemyksiä, mistä puhumme, kun puhumme maakuvasta. Onko se mielestänne joku ihan oikea asia ja jos on, mihin sitä tarvitaan? Mikä mielestänne on Suomen maakuva? Ja onko se toivomanne kaltainen? Ruben Stiller kysyy, onko Suomessa presidentti-instituutio jollain tavalla muuttunut Niinistön kaudesta. Rubenin mielestä Niinistön kaudella suomalaisen perinteisen median suhde presidenttiin oli hieman "jälki-kekkoslainen". Toimittajakunta ei ole käynyt tästä minkäänlaista keskustelua, miksi näin oli ja mitä he oikein pelkäsivät. Millainen on median suhde nykyiseen presidenttiimme Alexander Stubbiin?

This month we are joined by Taru Salmenkari who does research on Chinese NGOs. Taru has a long career studying China, NGOs, and the role of civil society. We are super lucky to catch Taru right as her new book comes out, Global Ideas, Local Adaptations: Chinese Activism and the Will to Make Civil Society. By “exploring the boundaries, fringes, and inner workings of civil society” this book “investigates local forms of political agency in China in light of the globalization of political values, practices, and institutions.” We talked about the book and focused on how the introduction of NGO society to new places requires glocalization to make NGOs locally relevant. Taru highlighted how locals use NGOs for their own aims and in their own ways, which often diverges from the wishes of civil society promoters. Taru explained how civil society promotion uses theoretically and methodologically problematic forms of information extraction about NGOs. Join us for this wide ranging and interesting conversation!Want to check out some of Taru's work?Profile at University of Helsinki https://researchportal.helsinki.fi/en/persons/taru-salmenkari/publications/Global Ideas, Local Adaptations: Chinese Activism and the Will to Make Civil Society https://www.e-elgar.com/shop/gbp/global-ideas-local-adaptations-9781035316670.html Civil Society in China and Taiwan: Agency, Class and Boundaries https://www.routledge.com/Civil-Society-in-China-and-Taiwan-Agency-Class-and-Boundaries/Salmenkari/p/book/9780367209193 

Suoraa puhetta johtaa Maria Pettersson. Keskustelijoina ovat Ruben Stiller, Kaarina Hazard ja Taru Tujunen. Ruben Stiller tarttuu tällä hetkellä kovin ajankohtaiseen aiheeseen, Elokapinan mielenosoituksiin. Mitä ajattelette tämän viikon mielenosoituksista? Missä kulkee teidän mielestänne kansalaistottelemattomuuden raja? Onko Elokapinan mielenosoitukset tehokasta toimintaa ilmastonmuutoksen vastaisessa taistelussa? Kaarina Hazard peräänkuuluttaa keskustelua siitä, millainen Nato maa Suomi on. Puolustusministerimme Antti Häkkänen sanoi eilen, ettei tulevien vuosikymmenten jättimäisistä puolustusmenolisäyksistä nyt ehditä jutella. Ei summista, käyttökohteista, ei sisällöstä ollenkaan. Natoon liittymisen piti suojella meitä, antaa rentoutta ja rauhaa. Miksi näyttää siltä, että sen sijaan jäsenyys vei meidät sotatilaan, jossa käskyjä ei tarvitse perustella, niitä on vain toteltava. Onko suomalainen demokratia niin heikko, että sille voi sanoa turpa kiinni? Mitä ajattelette tästä? Taru Tujusen aiheena on kotiopetus. Taru kertoo kotiopetuksen olleen laillista Suomessa iät ajat. Alun perin 1900-luvun alkupuolella kotiopetus oli yleisempää, erityisesti maaseudulla, missä koulut saattoivat olla kaukana. Nykyinen kotiopetuksen säätely perustuu perusopetuslakiin, joka tuli voimaan 1999. Lain mukaan oppivelvollisuus voidaan täyttää kotiopetuksella, jos opetus on "opetussuunnitelman mukaista ja riittävää". Merkittävä muutos tapahtui 2010-luvulla, kun kotiopetuksen aloittaminen yksinkertaistui - aiemmin tarvittiin kunnan lupa, mutta nykyään riittää vanhempien ilmoitus. Kansainvälisestä näkökulmasta katsottuna Suomi on melko liberaali kotiopetuksen suhteen - monissa maissa se on joko kielletty tai tiukemmin säännelty. Käytännössä kotiopetuksessa olevia lapsia on Suomessa suhteellisen vähän, mutta määrä on ollut kasvussa, erityisesti korona-ajan jälkeen. Mitä mieltä olette, onko kotiopetus uhka vai mahdollisuus? Edelläkävijyyttä, vai ajasta jäänyt perinne?

Another Paternity Leave Installment, and, yes, we're grabbing another wildly problematic episode pulled from the back catalog. As mentioned over the past couple of months, this has been behind the Patreon paywall for a while. Patreon payments are frozen for the time being. A few resourceful new Munchies have figured out a work-around where you can join as a free member and upgrade from there to a paid account which charges you for one month and unlocks the back catalog behind the respective tier of the paywall. After that first payment, you won't be charged again until we're dropping new content (which we'll warn everyone is coming), so if you want more of this it can be had, along with access to the fully uncut episodes from 100 to present and Movie Club episodes.Where to begin with “Web” (S7E21)? Benson isn't Stabler's partner and is working in Computer Crimes. You've got the most aggressive sexualizing of a minor yet covered in the annals of Munch My Benson with Connor Paolo returning in one of the most insane episodes of SVU imaginable. There's a shocking bout of TARU brutality. Kids are making mid-six-figures on their tween twink porn sites. Pedos are catfished. And the cold open's got the Molesto Muppets. This very episode was one of the handful Adam had in mind when the pod was a zygote in our hive-womb, and it DOES. NOT. DISAPPOINT.Utter insanity abounds. Hold onto your butts, kiddos.Sources:CAPP (Molesto Muppets) Official WebsiteProfile on Stuntman Tim GallinMusic:Divorcio Suave - “Munchy Business”Thanks to our gracious Munchies on Patreon: Jeremy S, Jaclyn O, Amy Z, Diana R, Tony B, Zak B, Barry W, Drew D, Nicky R, Stuart, Jacqi B, Natalie T, Robyn S, Christine L, Amy A, Sean M, Jay S, Briley O, Asteria K, Suzanne B, Tim Y, John P, John W, Elia S, Rebecca B, Lily, Sarah L, Melsa A, Alyssa C, Johnathon M, Tiffany C, Brian B, Kate K, Whitney C, Alex, Lauren A, Jannicke HS, Roni C, and Nourhane B - y'all are the best!Be a Munchie, too! Support us on Patreon: patreon.com/munchmybensonBe sure to check out our other podcast diving into long unseen films of our guests' youth: Unkind Rewind at our website or on YouTube, Apple Podcasts, or wherever you listen to podcastsFollow us on: BlueSky, Twitter, Facebook, Instagram, Threads, and Reddit (Adam's Twitter/BlueSky and Josh's Twitter/BlueSky/Letterboxd/Substack)Join our Discord: Munch Casts ServerCheck out Munch Merch: Munch Merch at ZazzleCheck out our guest appearances:Both of us on: FMWL Pod (1st Time & 2nd Time), Storytellers from Ratchet Book Club, Chick-Lit at the Movies talking about The Thin Man, and last but not least on the seminal L&O podcast …These Are Their Stories (Adam and Josh).Josh debating the Greatest Detectives in TV History on The Great Pop Culture Debate Podcast and talking SVU/OC and Psych (five eps in all) on Jacked Up Review Show.Visit Our Website: Munch My BensonEmail the podcast: munchmybenson@gmail.comThe Next New Episode Once We're Back from Adam's Paternity Leave Will Be: Season 16, Episode 14 "Intimidation Game"Become a supporter of this podcast: https://www.spreaker.com/podcast/munch-my-benson-a-law-order-svu-podcast--5685940/support.

Suoraa puhetta johtaa Maria Pettersson Keskustelijoina ovat Taru Tujunen, Maija Vilkkumaa ja Mika Pantzar. Taru Tujunen nostaa keskusteluun juuri päättyneet Yhdysvaltain presidentinvaalit. Näyttää vähän siltä, että jälleen kerran eurooppalaiset tulivat yllätetyiksi Yhdysvaltain presidentinvaaleista. Sosiaalisen median päivityksissä on ihmetelty järkyttyneinä, miten näin pääsi käymään, että Donald Trump valittiin presidentiksi. Taru haluaa tietää, olivatko raatilaiset yllättyneitä tuloksesta. Mikä yllätti eniten? Miksi meidän on niin vaikea ymmärtää yhdysvaltalaisia äänestäjiä? Maija Vilkkumaa palaa muistoissa 90-luvulle, jolloin hän kiersi tyttöbändin kanssa Suomea. Silloin ei ollut niin "hähmäistä" naisvihamielistä ilmapiiriä kuin on nyt. - Olemme menneet yllättävän nopeasti asenteissa taaksepäin. Trump käytti varsinkin vaalitaistelun loppuvaiheessa sukupuolten sota argumenttia. Hän innosti alle kolmekymppisiä nuoria miehiä äänestämään, heitä jotka eivät yleensä äänestä. Internetissä miesaktivistit vaativat; naiset keittiöön, yhteiskunnan pitää olla sellainen, että naisella ei ole siellä mitään valtaa, vaan he hoitavat kotia. Näen tämän hillittömänä sukupuolten välisenä sodanjulistuksena. Mitä mieltä olette, onko tässä sotatila, jota amerikkalaiset naiset eivät ole huomanneet? Mika Pantzar tunnustaa, että hänen aiheensa on hyvin henkilökohtainen ja liittyy taloustieteilijöiden rooliin suomalaisessa keskustelussa. Mika oli lukenut Kauppalehdestä entisen pääministerimme Esko Ahon kommentin. Aho toteaa, että Mika Malirannan Pinnan alta -kirja on tuonut keskusteluun piirteitä, joita voi luonnehtia ”vaaralliseksi”. Pantzarin mukaan tuottavuustutkija Malirannalla on kirjassaan optimistinen käsitys siitä, että meillä syntyy paljon pieniä yrityksiä, jotka ovat pian suuria yrityksiä. Tällä tavalla tulevat korjattua tuottavuuden ja taloudellisen kasvun ongelmamme. Esko Aho totesi Kauppalehden artikkelissa, että kirja on tuonut keskusteluun vaarallisia piirteitä. Mika Pantzar kysyy, pitäisikö kokeneiden tutkijoiden olla hiljaa, jos heidän huolellisesti tehdyt tutkimukset ovat konsensuksen kannalta vaarallisia.

Welcome back to Open The Voice Gate - Rewind and Rewatch! Case (https://twitter.com/_inyourcase) and Mike (https://twitter.com/fujiiheya) are back to Rewind and Rewatch important events in Dragon System history.Before getting into Rewind and Rewatch, Mike and Case touch on Helene, the announcement of Stalker Ichikawa's retirement and a very fun Kobe Sambo Hall show with Gold Class vs Z-Brats and the debut of Akihiro Sahara.After that, it's time for Rewind and Rewatch and the two year Dragon Kid vs Darkness Dragon feud concluding at Absolutemente 2002 with a best of three falls mascara contra mascara match. Case and Mike discuss what sets this feud apart as one of Toryumon's greatest rivalries, how the Dragon System today is representative of this feud, the development of the multi-team trios match, heel units, Magnum TOKYO's 2002 and a whole lot more!Resources to help victims of Hurricane Helene: https://appvoices.org/helene-relief/The match listing for the show is as follows: 8/24/00: Dragon Kid vs. SUWAFeatures Darkness Dragon's debut https://dragongate.live/title/?program=program_201806011636&episode=161/29/01: Dragon Kid vs. Darkness DragonNWA World Welterweight Title Tournament, first singles matchhttps://dragongate.live/title/?program=program_201806011636&episode=218/14/01: Dragon Kid, Magnum TOKYO & Ryo Saito vs. Big Fuji, CIMA, & SUWA and Darkness Dragon, Masaaki Mochizuki, & Yasushi KandaFirst televised three-way six-man match. UWA World Trios Title Matchhttps://dragongate.live/title/?program=program_201806011636&episode=3011/6/01: Dragon Kid vs. Darkness Dragon Singles match in Chicken George https://dragongate.live/title/?program=program_201806011636&episode=337/14/02: CIMA, Don Fujii & TARU vs. Darkness Dragon, Genki Horiguchi & Magnum TOKYO vs. Dragon Kid, Masaaki Mochizuki & Ryo SaitoRematch from World, UWA World Trios Title Match https://dragongate.live/title/?program=program_201806011636&episode=469/8/02: The Match. https://dragongate.live/title/?program=program_201806011636&episode=50Our podcast provider, Red Circle, offers the listeners the option to sponsor the show. Click on “Sponsor This Podcaster” at https://redcircle.com/shows/open-the-voice-gate and you can donate a single time, or set up a monthly donation to Open the Voice Gate!Please Rate and Review Open The Voice Gate on the podcast platform of your choice and follow us on twitter at https://twitter.com/openvoicegate.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Pöydän ääressä keskustelivat Ruben Stillerin johdolla Anu Koivunen, Taru Tujunen ja Juha Itkonen. Presidentti Stubbin puhe YK:ssa ja ministeri Ville Tavion ojentamien kirvoitti keskustelijat pohtimaan pitkään maassamme vallinnutta ulkopolitiikan konsensusta, onko se murtumassa vai peräti laskeutumassa tavallisten kuolevaisten joukkoon. Vai pysyvätkö kaikki kuitenkin ruodussa kun heilutetaan putinismi-korttia. Maahanmuuttajataustaisten lasten karut Pisa-tulokset saivat Juhan nostamaan pöydälle koulushoppailun. Tosin sana koulushoppailu kiellettiin vaikka studiossa olikin kuin olikin itsekin koulushopanneita vanhempia. Puhuttiin kouluista, joissa on painotettua opetusta. Shoppailu ei lopu niin kauan kuin kauppa on auki todettiin yhteen ääneen mutta samalla Taru sanoi legendaarisen lauseen; meillä on maailman parhaat huonot koulut! Viimeisenä keskustelunaiheena oli mikäs muukaan kuin EU. Nalle Wahlroos oli pitänyt Nordic Business Forumissa voimakkaasti EU:ta kritisoivan puheen ja Taru kysyi, että mihin muuhun me tarvitsemme EU:ta kuin osoittaaksemme olevamme eurooppalaisia. Kaikki studiossa asettuivat kuitenkin EU:n arvopohjan kannalle. Lopuksi puheenjohtaja Ruben tahtoi, että selittäkää hänelle mitä se arvopohjainen realismi ion ja Juhan lakoninen vastaus kuului; se on päivitettyä Paasikiveä.

Ruský prezident Vladimir Putin navštívil i přes hrozbu mezinárodního zatykače Mongolsko. Středoasijská země, která podepsala římský statut Mezinárodního trestního soudu, však strůjce války na Ukrajině soudu nevydala. Platí mezinárodní právo jen pro někoho a jen někdy? Spisovatel Pavel Kosatík se v audiozáznamu ještě zamyslí nad tím, zda Evropa ztrácí svůj geopolitický význam i jestli Česko dokáže nastartovat proměnu z ospalé země na stát vytvářející vysokou přidanou hodnotu.

Ruský prezident Vladimir Putin navštívil i přes hrozbu mezinárodního zatykače Mongolsko. Středoasijská země, která podepsala římský statut Mezinárodního trestního soudu, však strůjce války na Ukrajině soudu nevydala. Platí mezinárodní právo jen pro někoho a jen někdy? Spisovatel Pavel Kosatík se v audiozáznamu ještě zamyslí nad tím, zda Evropa ztrácí svůj geopolitický význam i jestli Česko dokáže nastartovat proměnu z ospalé země na stát vytvářející vysokou přidanou hodnotu.Všechny díly podcastu Jak to vidí... můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Ruský prezident Vladimir Putin navštívil i přes hrozbu mezinárodního zatykače Mongolsko. Středoasijská země, která podepsala římský statut Mezinárodního trestního soudu, však strůjce války na Ukrajině soudu nevydala. Platí mezinárodní právo jen pro někoho a jen někdy? Spisovatel Pavel Kosatík se v audiozáznamu ještě zamyslí nad tím, zda Evropa ztrácí svůj geopolitický význam i jestli Česko dokáže nastartovat proměnu z ospalé země na stát vytvářející vysokou přidanou hodnotu.

Taru battles the Fire Giant Champion to the death in place of war for her people, but the Fire Lord's wrath may turn out to be more than she can handle. Learn more about your ad choices. Visit megaphone.fm/adchoices

Taru battles the Fire Giant Champion to the death in place of war for her people, but the Fire Lord's wrath may turn out to be more than she can handle. Learn more about your ad choices. Visit megaphone.fm/adchoices

Andy and Jim crack open a barrel of history with this look at a small but cool part of sake culture: tarusake/taruzake. Originally just an accident of logistics, sake stored in sugi wood barrels is now something breweries have to go out of their way to make. Why do they do it? HOW do they do it? Come, listen, and find out. Vocabulary Hadakadaru 裸樽 - a “naked” taru without any wrapping, sometimes with the company logo etc. branded on the side.  Hon'nidaru　本荷樽 - a taru wrapped in a woven straw mat that bears decorations and, sometimes, the official brewery logo/sake information, calling back to when sake was shipped to market in these containers. Also called komadaru 菰樽. Kagami Biraki　鏡開き - a somewhat ceremonial practice, often seen at large public events, where VIPs use wooden hammers to break open the lid of a sake taru. Masu 升 - a box shaped vessel, originally used to measure rice, now sometimes used as a sake drinking vessel. Usually bare wood, but some are lacquered or even made of plastic. Sugi 杉 - Cryptomeria japonica, sometimes mistakenly called “Japanese cedar.” A conifer with aromatic wood. Taru 樽 - a barrel, in this case a wooden one, used to store liquid. 　 Recommendations: Andy - Choryo Tarusake Jim - Kamotsuru Taruzake Don't forget to support us on Patreon at https://www.patreon.com/SakeDeepDive  Also, check out Andy's new sake tours at: https://www.originsaketours.com/  And buy Jim's book, Discovering Yamaguchi Sake wherever you order your books (print and ebook available)! Our theme music is from  Lotus Lane by The Loyalist - Preconceived Notions Available at https://soundcloud.com/preconceived-notions Under a  Creative Commons — Attribution 3.0 Unported— CC BY 3.0 Free Download / Stream: https://bit.ly/lotus-lane Music promoted by Audio Library https://youtu.be/1YVHRMVwwHg

Taru is the chosen champion for the dwarves to battle the Fire Giants in place of war. Though, she is not the one many of her people would have chosen. Learn more about your ad choices. Visit megaphone.fm/adchoices

Taru is the chosen champion for the dwarves to battle the Fire Giants in place of war. Though, she is not the one many of her people would have chosen. Learn more about your ad choices. Visit megaphone.fm/adchoices

LEE MORGAN “TARU” Englewood Cliffs, NJ, February 15, 1968Haeschen, Dee Lawd, Taru, what's wrong with youLee Morgan (tp) Bennie Maupin (ts) John Hicks (p) George Benson (g) Reggie Workman (b) Billy Higgins (d) STEVE KUHN “WISTERIA” New York, September, 2011Adagio, Romance, WisteriaSteve Kuhn (p) Steve Swallow (b) Joey Baron (dr) LARRY WILLIS “A TRIBUTE TO SOMEONE” New York, July 13 & 14, 1993Sensei, Maiden voyage, For JeanTom Williams (tp) Curtis Fuller (tb) John Stubblefield (ts,sop) Larry Willis (p) David Williams (b) Ben Riley (d) Continue reading Puro Jazz 14 de agosto, 2024 at PuroJazz.

Subconscious Realms Episode 289 - Hurrian Pantheon & Rogue Jesuits - Sir Gary Wayne. Ladies & Gentlemen, on this Episode of Subconscious Realms we welcome back the Phenomenal Sir Gary Wayne for even more Mind-Blowing content as we go deep into the Hurrian Pantheon & Rogue Jesuits....mate...

The Buds talk about their wildly different playthroughs of Stardew Valley to cap off farming May! Do the Buds end up finding their ultimate cozy game? Will Jerome finally find his true love out in the countryside? Tune in to find out! We also invite you all to come along with us as we plan for June: better known as Overlord Tataru's LGBTQIA+ Pride Month (sponsored by Taru & Co. Inc.)!Check us out on our socials and join the discord! https://linkpop.com/stormbudsProduced by Alex Hambrock and Jerome BarbatsisSound and Editing by Jerome Barbatsis

Suoraa puhetta johtaa Maria Pettersson. Keskustelijoina ovat Mika Pantzar, Pekka Seppänen ja Taru Tujunen. Puheenjohtaja haluaa tietää, mitkä asiat ovat paremmin kuin ennen. Pekka Seppänen pohtii, miksi johtajat voivat Työterveyslaitoksen tutkimuksen mukaan kurjasti. Syitä löydetään ainakin hierarkiasta ja sälästä. – On opittava erottamaan tärkeät ja kiireelliset asiat toisistaan, kertaa Taru kokeneen johtajan neuvoa. Taru Tujunen kysyy, kuka johtaa kirkkoa. Kysymykseen häntä on innostanut parin viikon takaiset kirkkolliskokousvaalit. Onko nykyinen rakenne ongelmallinen? Pitäisikö sidos kirkon ja valtion välillä purkaa? Mika Pantzarin pohtii Kalevalan päivänä suomalaisuutta. Hänen mielestään suomalaisinta Suomessa ovat uimahallit ja ulkoilu! Pekka ei oikein löydä mitään erityisesti suomalaista... Tarusta suomalaisuus on muuttuvaa.

Welcome back to Open The Voice Gate - Rewind and Rewatch! Case (https://twitter.com/_inyourcase) and Mike (https://twitter.com/fujiiheya) are back to Rewind and Rewatch important events in Dragon System history.Before this month's Rewind and Rewatch, they discuss Dragongate's weekend (or lack of it) in Kyoto with one match worth going out of your way to watch.February's Rewind and Rewatch celebrating the 25th Anniversary of the Dragon System covers one of the key moments of Toryumon Japan: Mochizuki Contra Mochizuki from 2/24/2002.Before we get to that famous Lucha de Apuestas, we go all the way back to January 2000 and the aftermath of Crazy Max vs Sekigun and the formation of M2K. Case and Mike talk about Toryumon's unit revolution and the M2K vs Crazy Max vs Toryumon Sekigun feud that enveloped Toryumon Japan from 2000 until 2002, the series of Crazy Max vs M2K apuestas matches, The First 3-Way Six Man, all building to the match that changed the careers of Masaaki Mochizuki and Susumu Mochizuki.Matches discussed with Dragongate Network links and timestamps:1/16/00: CIMA, Sumo “Dandy” Fuji, & MAKOTA vs. Dragon Kid, Magnum TOKYO, & Masaaki Mochizukihttps://dragongate.live/title/?program=program_201806011636&episode=9(Begins at 16:39)8/24/00: CIMA, Sumo “Dandy” Fuji, & TARU vs. Masaaki Mochizuki, Susumu Mochizuki, & Yasushi Kandahttps://dragongate.live/title/?program=program_201806011636&episode=9(Begins at 23:51)12/21/00: Stalker Ichikawa & TARU vs. Susumu Mochizuki & Yasushi Kandahttps://dragongate.live/title/?program=program_201806011636&episode=20(Begins 58:54)8/14/01: Big Fuji, CIMA, & SUWA vs. Dragon Kid, Magnum TOKYO, & Ryo Saito vs. Masaaki Mochizuki, Susumu Mochizuki, & Yasushi Kandahttps://dragongate.live/title/?program=program_201806011636&episode=30Begins: 38:3011/8/01: M2K attacks Ultimo Dragonhttps://www.youtube.com/watch?v=cisw3-2OPfk12/10/01: CIMA vs. Masaaki Mochizukihttps://dragongate.live/title/?program=program_201806011636&episode=36(Begins: 1:00:52)2/24/02: Masaaki Mochizuki vs. Susumu Mochizukihttps://dragongate.live/title/?program=program_201806011636&episode=39(Begins: 35:33)Our podcast provider, Red Circle, offers the listeners the option to sponsor the show. Click on “Sponsor This Podcaster” at https://redcircle.com/shows/open-the-voice-gate and you can donate a single time, or set up a monthly donation to Open the Voice Gate!Please Rate and Review Open The Voice Gate on the podcast platform of your choice and follow us on twitter at https://twitter.com/openvoicegate.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Mulți dintre noi, la început de an, facem liste de obiective, stabilim rezoluții, ne uităm la noi, la viața noastră și ne dorim să facem schimbări acolo unde nu ne mai regăsim sau ne dorim mai mult.Ce îți propun eu astăzi, când încă ne aflăm în vibrația aceasta a începuturilor și a transformărilor, e să te uiți și la spațiul din jurul tău, fie că îl numești „acasă” sau „la muncă”, și să vezi cum acesta e conectat cu lumea ta interioară.Pentru asta, am adus-o din nou alături de mine pe Georgiana Spătaru, un veritabil „designer de interioare emoționale”.Ca să îți vorbească despre Psihologia Spațiului. Despre cum spațiile noastre personale și profesionale sunt influențate de emoțiile, de personalitatea sau de energia noastră … și invers. Despre cum un spațiu trebuie să-l exprime pe cel care îl locuiește și trebuie să aibă amprenta lui, nu a unui designer sau a unui arhitect, dar și despre cum spațiul trebuie să te cuprindă și să te îmbrace.Dă play! O să îți placă. Vei conecta lucruri din viața ta care până acum păreau că nu au legătură unele cu altele. Uite și alte idei care merită atenția ta:

Suoraa puhetta Ruben Stillerin johdolla. Keskustelijoina ovat Juha Itkonen, Taru Tujunen ja Maija Vikkumaa. Aluksi nimetään unohdukseen jääneet suomalaiset sankareita. Maija nimeää naisrokkareita, Taru lumenluojat ja Juha runoilija Edith Södergranin. Suomalaisten 15-vuotiaiden huonontuneet Pisa-tulokset ovat kuohuttaneet Maija Vilkkumaata monien muiden tavoin. Mutta mistä olemme oikeastaan huolissamme? Lapsista, maineesta vai maailman muuttumisesta? Taru Tujunen haluaa puhua kulttuurileikkauksista. Orpon hallitus esittää mittavia leikkauksia. Kirjailija Juha Itkosen mielestä valtiontalouden surkea tila ei ratkea nipistämällä sivistyksestä. Muusikko Maija Vilkkumaa korostaa, että tuki liekittäisi alaa ja poikisi tuloja. Juha Itkonen kyselee ajatuksia varautumisesta. UPIn tutkija Charly Salonius-Pasternak nimittäin esitti alkuviikosta Venäjää koskevan skenaarion ja toimintasuosituksen. “Tämä ei ole dystopiaa vaan järkevää varautumista”, Salonius-Pasternak sanoi.

Taru Fisher has been a guest on this podcast before.  New topic for us, old topic between us… age-old topic between us.  Ageism is the last socially accepted form of prejudice. We discuss Internalized ageism, Cultural ageism, Implicit ageism, and Benevolent ageism.  All are irritating, and wrong. The medical system, tech subjects, are areas where people feel quite free to talk down to elders. Honest and candid, personal experience and personal irritations… Both of us have great analogies for the ability of our brains to remember more and more as we get older.  You'll hear a few tips for keeping things straight! Lots of laughter… because that never gets old! Find Taru at https://tarufisher.com/ Learn more about Taru and find all the links at https://boomwithabang.com/the-boomer-womans-podcast-taru-fisher/  

Taru Fisher coaches women to make aging fearless, fulfilling, and fun. She encourages women to fully respect their own aging process and be vibrantly visible. Taru is a certified NLP Health Practitioner and NLP Coach specializing in aging. She also is a Healer Certified Medical Cannabis Wellness Advisor and a provider of Health and Wellness Coaching and Medical Cannabis Education. Taru's coaching practice is called Seasons of Life Coaching. She writes a blog and newsletter, teaches workshops online, and is writing her autobiography. Taru describes herself as “an irreverent, wise Elderwoman with a quirky sense of humor.” Connect with TaruEmail: taru@tarufisher.comWebsite: www.tarufisher.comNewsletter: http://bit.ly/3XeX6lKCall-a-Crone: http://bit.ly/3GEKV1h for a free 45-minute virtual session Facebook: https/www.facebook.com/seasons.of.life.coachingHealer.com

Matt Wallace talks about his epic fantasy trilogy, THE SAVAGE REBELLION — which includes SAVAGE NATION, SAVAGE BOUNTY, and SAVAGE CROWNS, all available now from Saga Press. We discuss the series's examination of empire, historical influences, impact of sensitivity readers, and challenging editorial process. Savage Legion Amazon » Savage Bounty Amazon » Bookshop » Savage Crowns Amazon » Bookshop » » Some of these are affiliate links. Using them supports the channel, at no additional cost to you! Whenever possible, though, I encourage you to purchase from your local bookstores.  About Matt Wallace Matt Wallace is a retired professional wrestler and the author of the Sin du Jour novella series (Tor.com Publishing), the Savage Rebellion Trilogy (Saga Press/Gallery Books), and the middle grade novels BUMP, THE SUPERVILLAIN'S GUIDE TO BEING A FAT KID, and NOWHERE SPECIAL (Katherine Tegen Books). In 2018, alongside co-host Mur Lafferty, he took home the Hugo Award for their podcast, Ditch Diggers. In addition to writing for several television series, Matt has also done extensive narrative work on video game titles for publishers such as inXile Entertainment. He currently resides in Los Angeles with his wife, Nikki. Follow Matt Wallace Website Twitter Instagram Goodreads Amazon Profile » About SAVAGE NATION They call them Savages. Brutal. Efficient. Expendable. The empire relies on them. The Savages are the greatest weapon they ever developed. Culled from the streets of their cities, they take the ones no one will miss and throw them, by the thousands, at the empire's enemies. If they live, they fight again. If they die, there are always more to take their place. Evie is not a Savage. She's a warrior with a mission: to find the man she once loved, the man who holds the key to exposing the secret of the Savage Legion and ending the mass conscription of the empire's poor and wretched. But to find him, she must become one of them, to be marked in her blood, to fight in their wars, and to find her purpose. Evie will die a Savage if she has to, but not before showing the world who she really is and what the Savage Legion can really do. About SAVAGE BOUNTY A war has begun. Savages, the empire's most valuable resource, have been thrown at their captors' enemies long enough. If their rebellion succeeds, it will undo a nation. At the helm of this Savage uprising is Evie, the Sparrow General. It isn't a title she asked for or particularly wants, but she is the last hope for several peoples at the edge of extinction. Back in the empire's city seat, Dyeawan, a brilliant young strategist plucked from the streets, must risk her life to maintain her newfound authority. And Lexi has finally taken control of the guild built by her family, but she finds herself at the heart of a sinister power play that could tear apart society as she knows it. Meanwhile, Lexi's loyal retainer, Taru, has been conscripted into the legion of Savages still under the empire's control. These four individuals hold the fate of the world in their hands. But even if they survive their missions, they may find themselves at odds with one another. About SAVAGE CROWNS The final war for the nation of Crache has begun. At the helm of the people's rebellion is Evie, the Sparrow General. She has been captured by the Skrian, Crache's vicious army, and is being brought back to the Capitol for punishment. But reinforcements are coming for her. Dyeawan, who has climbed from street urchin to Crache's highest seat of power through clever schemes and ruthless bloodshed, finds trouble on every front once she arrives. The rebellion approaches, and there are whispers of a martyr within the city who holds enough sway to stage a coup. If she doesn't act quickly, her rule will be short-lived. As the women who hold the nation's future meet each other from different sides of the battlefield, will they be able to find a shared vision of Crache, or will they destroy each other first?

Tänään haastattelen kollegaani Taru Elorantaa. Tarun sivut: https://finnishteacher.fi/ Kysymyksiä haastattelusta: 1. Mitä Taru kertoo sukunimestään? 2. Miksi Taru päätti alkaa suomen kielen yksityisopettajaksi? 3. Missä Taru asuu ja on asunut? 4. Mistä Taru haaveilee? 5. Millainen on Tarun tyypillinen työviikko? 6. Millaisia kursseja Taru järjestää? 7. Mikä on erityisen mukavaa Tarun työssä? 8. Kuinka Taru pitää huolta omasta jaksamisestaan?

Episode 116. Week in and week out, our standard gear for tasting and evaluating sake is a simple wine glass. This works really well and almost everybody has one nearby. But in Japan, there are a wide variety of shapes, materials and sizes used to make cups for drinking sake. That got us wondering if we should take some other cups out for a test drive and compare them to our usual stemware. This week we are exploring a real square in the world of sake cups - the masu.  Born as a box-shaped measuring cup for rice and re-imagined as a fragrant wooden cup for drinking sake, the masu is a totally unique vessel and one that you will find in Japanese sake bars and izakaya across the world. Have you tried drinking your sake out of a square box? And how does that masu stack up against our trusty wine glass?  Listen now to our third sake vessel smackdown! #sakerevolutionSupport the show