Podcasts about Tomo

Tom O'Callaghan on Parking Spaces by Clare FM

Il tamburino di sabato 13 dicembre, la rassegna sulla vita culturale di Roma. Al microfono Leonardo Zaccone, poeta, performer e musicologo. Inaugura il nuovo MACRO di Cristiana Perrella, in collaborazione con il precedente direttore Luca Lo Pinto, UNAROMA fino al 6 aprile per uno spazio che vuole rinnovarsi nel segno dell'ibridazione.Oggi i 15 anni della Libreria TOMO a San Lorenzo, una festa dei libri fino a tarda sera.Chiude il Festival di Nuova Consonanza, un workshop più concerto sull'improvvisazione musicale con Alessandro SbordoniPaolo Ventura e le sue polaroid del periodo newyorchese alla Libreria Marini DUPLEX trasforma due appartamenti in una mostra per due week endSveja è un progetto indipendente sostenuto da Periferiacapitale, il programma per Roma della fondazione Charlemagne.

CarneyShow 12.12.25 Norah Jones, Carrot Top, Tom O'Keefe, Frank Blair, Erin Lapidus by

En este programa hablaremos de "Pentiana. Tomo 1. Colonos de Pentiano" de José Enrique Serrano Expósito. Además, tendremos como siempre noticias y recomendaciones de libros. Y,también alguna cosa más. DIRECTOR Y LOCUTOR: Miguel A. Mateos Carreira GUION: Miguel A. Mateos Carreira MUSICA: GarageBand

Hours before Goliath Ventures Inc's big Miami dinner, the company's inner circle shifted from hype to panic. Instead of confidence, we suddenly saw a loyalty sermon from Tomo Marjanovic, wrapped in the new hashtag #GoliathStrong, urging his “brothers” not to walk away. It was clear something inside the organisation had fractured, and this message was attempting to hold together what was already slipping apart.THE MESSAGE THAT CHANGED EVERYTHINGI woke up to Tomo's post and immediately recognised the tone. It wasn't motivation. It wasn't leadership. It was a man trying to keep an organisation from falling apart on the eve of its most important public appearance. When someone in his position starts warning people not to “disappear when things get difficult,” it means people already are. The façade was cracking, and the timing was too precise to ignore.THE SCAM BEGINSGoliath Ventures built itself on the illusion of strength — the events, the dinners, the staged luxury. But real strength doesn't need constant reminders. Real companies don't need hashtags to reassure their own members. As the cracks widened, the language changed. Business updates were replaced with emotional rhetoric. The organisation stopped talking about growth and started talking about brotherhood, loyalty, and codes that must be honoured. That's when I knew this wasn't a message aimed at the public. It was aimed at insiders preparing to step away.THE MIAMI DINNER UNRAVELSThe Miami Casino Royale dinner had been marketed for months as a show of power. But as the date approached, people began backing out. Quietly. Nervously. Some told friends they didn't want to be photographed with a company now covered in red flags. Others had already been speaking to investigators. Some simply sensed the end coming. And instead of reassuring them, the leadership tried to guilt them into turning up. Tomo's message was a pressure valve — a last attempt to plug the holes before the ship rolled over.THE LIEUTENANT STEPS FORWARDIn a legitimate company, the founder would be the one addressing the concerns. But Christopher Delgado vanished from the conversation, leaving Tomo to do the emotional heavy lifting. That's what collapsing organisations do: the founder retreats, and a lieutenant steps forward to manage the fear. Tomo's role shifted from “Director of Partner Services” to spiritual enforcer almost overnight. And once he stepped into that role, the language became unmistakably desperate.THE CODE OF SILENCEThe idea of a “code” is not part of any compliant financial structure. It is part of a control mechanism — something used to keep people from asking questions at the exact moment they should be asking the most. When Tomo said the code must be honoured “even when it's inconvenient,” he revealed how serious the internal doubt had become. This wasn't about ethics. It was about survival. And he was begging supporters to ignore their instincts, ignore the evidence, and ignore the growing whispers.BROTHERHOOD AS A WEAPONThe message wasn't simply about unity. It was about preventing defection. Every line was aimed at those considering walking away: the promoters who had stopped recruiting, the team members who no longer wanted to attend the dinner, the insiders who had seen enough to question everything. By redefining loyalty as honour, and doubt as betrayal, the organisation tried to shame people into silence. But messages like this only appear when collapse is close.Buy Me a Coffee I'm on @buymeacoffee. If you like my work, you can buy me a coffee and share your thoughts.Support the show

Great minds at work on solving one of the most difficult ape-piss problems of our time. Get this and all of our other bonus episodes at patreon.com/BoontaVista

Si vous ne connaissez pas Romain Gaia, vous connaissez certainement Tomo, cette pâtisserie franco-japonaise qu'il a créée avec le chef wagashi Takanori Murata, pâtisserie qui a fait découvrir à tout Paris les délices du dorayaki ! Dans cet épisode, nous allons donc parler délicieusement sucré, de haricot confit, le tout saupoudré de matcha... Bonne écoute !Mathilda MotteHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

CarneyShow 12.05.25 Jefferson Barracks, El Monstero, Tom O'Keefe, Erin Lapidus by

Hoy cumplo 32 y decidí celebrarlo haciendo lo que más amo: compartir.Por años me tomé muy en serio los cumpleaños — las fotos, las metas, las felicitaciones, los planes perfectos. Hoy me los tomo distinto: con café en mano, el cabello en chongo y mucha gratitud.Este episodio es una carta abierta sobre lo que cambié, lo que solté y lo que aprendí. Sobre las cosas que pensé que me harían feliz… y lo que en verdad lo hizo.Es un viaje entre fuego y agua, entre lo que antes ardía y lo que ahora fluye.Te comparto mi carta a la Cris de hace diez años, mis rituales para cerrar ciclos y todo lo que ahora elijo tomarme en serio: mi paz, mi energía y mi presencia.Un episodio para escuchar lento, con el corazón abierto y una vela encendida.Si alguna vez sentiste que estabas corriendo por alcanzar la vida perfecta, este episodio te va a abrazar.

TOMO / TOXIC SICKNESS RESIDENCY SHOW #1 / EARLY HARDCORE / DECEMBER / 2026 by TOXIC SICKNESS OFFICIAL

V tejto epizóde sa rozprávame s MUDr. Mgr. Michalom Palkovičom, PhD., MHA, MPH, predsedom ÚDZS, patológom a bývalým ministrom zdravotníctva. Spolu otvárame tému, ktorá stojí za každodenným fungovaním nemocníc aj práce lekárov – ako sa financuje zdravotná starostlivosť a prečo medzi nemocnicami vznikajú rozdiely vo výške úhrad.Hovoríme o tom, ako fungujú paušálne platby a DRG, prečo majú súkromné nemocnice často vyššie platby, ale aj o tom, aké faktory tieto rozdiely skutočne vytvárajú. Dotýkame sa budúcnosti, kde môže byť dôležitejšia kvalita než počet výkonov, aj toho, čo prinesie zavedenie 40 % DRG do reálnej praxe nemocníc. V závere sa rozprávame aj o tom, ako si môže lekár*ka vybudovať lepší prehľad o tom, ako celý systém funguje.

What does it really take to reinvent your life? To go from a career built on discipline and danger… to becoming a multi-millionaire, global entrepreneur, and high-performance machine? In this episode of The Level Up Podcast w/ Paul Alex, Tomo Marjanovic breaks down the real blueprint behind confidence, discipline, pain, standards, and what it takes to join the top 1% of men. Tomo isn't just successful — he's intentional. From his early days in law enforcement, to bodybuilding, to building elite networks in Dubai, to mastering the balance between wealth, fitness, mindset, and family… his story shows you exactly how to build the strongest version of yourself. Inside this episode, you'll learn:

Partnerem odcinka jest wydawnictwo Gamebook! W tym odcinku Rafał, Adam i Tomo opowiadają o grach takich jak „ARC Raiders”, Eriksholm”, „Dispatch” i innych. Pojawia się sporo konkursów ze znakomitymi nagrodami od wydawnictwa Gamebook i naszego patrona Jerzego. Dział niusowy obfituje w liczne komentarze na temat przyznanych nagród Golden Joystick i nominacji The Game Awards, oraz przemyślenia na temat Steam Machine jak i ostatnich pokazów Xboxa czy Playstation. Dział popkultury pełen ciekawych seriali i książki polecanej przez Rafała. Tematem głownym odcinka jest film The Goonies, czyli kultowa dla wielu z nas pozycja kina  młodzieżowej nowej przygody - omawiamy ciekawostki związane z produkcją, wspominamy gry video, planszówkę i klocki Lego z okazji  40lecia tego filmu. Spis treści:00:00 Intro00:29 Rozbiegówka i wyniki konkursu08:33 Sekcja partnera Gamebook i konkurs11:39 Niusy i ciekawostki47:54 O grach bieżących51:28 ARC Raiders01:05:20 Dispatch 01:22:00 Eriksholm: The Stolen Dream01:26:50 Blade Runner Enhanced Edition01:29:35 Stacja popkultura 02:01:55 The Goonies Wydawnictwo Gamebook:https://gamebook.pl/Conan w Komiksie - BJ Soyerhttps://tinyurl.com/38ty2d65Muzyka Intro i Outro: Amoebacrew - Retrowave, Ivan 2020Okładki i intro: Artur AlchemikLinki:Strona: https://www.starygracz.plYT https://youtube.com/@starygraczpodcastFB: https://www.fb.com/starygraczpodcastIG: https://www.instagram.com/stary.graczE-mail: kontakt@starygracz.plKawa: https://buycoffee.to/starygraczPatronite: https://patronite.pl/starygraczpodcast

En este programa hablaremos de la obra de José Enrique Serrano Expósito "Los Sillin y los Ingullin" pero teniendo en cuenta también "Las Tribus Elborin" a la hora de hablar de ella. Además, tendremos como siempre noticias y recomendaciones de libros. Y, la pregunta del Concurso/sorteo del segundo Tomo de "City Hunter". Así que escuchad el programa. Que cuente que la pregunta ha sido escogida por un compañero del club de lectura NeoTokyo de Madrid (se me olvido decirlo en el programa). DIRECTOR Y LOCUTOR: Miguel A. Mateos Carreira GUION: Miguel A. Mateos Carreira MUSICA: GarageBand

Are you overwhelmed by the number of options involved in launching a practice website? What does it take to build a fully virtual counseling practice from scratch? How do you […] The post Starting a Private Practice: Website Launch with Tom O'Malley | POP 1304 appeared first on How to Start, Grow, and Scale a Private Practice | Practice of the Practice.

CarneyShow 11.26.25 John O'Leary, Emmaus Homes, Butterball Hotline, Tom O'Keefe, Randi Naughton by

“Golf With Jay Delsing” features a visit with Tom O’Toole from Normandie Reimagined. Also, a look at the new project at Sunset CC with head professional Ryan Johnson and contributor Mike Harmon. The show has all the latest news and notes from the world of golf.

Choque en Tulancingo deja 12 heridos Brugada felicita a la Armada de MéxicoMole de ladrillo, orgullo otomí de Tlaxcala Más información en nuestro podcast

"Golf With Jay Delsing" features a visit with Tom O'Toole from Normandie Reimagined. Also, a look at the new project at Sunset CC with head professional Ryan Johnson and contributor Mike Harmon. The show has all the latest news and notes from the world of golf.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Tom Ackerman talks to Tom O'Toole Jr., past president of the USGA and founder of the Metropolitan Amateur Golf Association, about the major redevelopment of Normandy Golf Club and how the project will serve youth and the community. They discuss philanthropic efforts supporting the course, including a $7 million donation from Emerson, the importance of keeping community assets in local hands, and the continued impact of golf events across the St. Louis region.

Former grassroots director with the FAI, Tom O’Shea from Killarney spoke to Jerry about a great night for Irish soccer. By defeating Portugal 2-0, we’ve kept our dream of World Cup qualification alive.

CarneyShow 11.14.25 Robert Townsend, Sklar Bros, Mickey Thomas, Tom O'Keefe, Erin Lapidus by

Tom O'Toole Jr. joins the program to give us some very special news about Normandy Golf Club as they are in the midst of renovations that will benefit not only the course, but the community as well. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

En este episodio te muestro cómo las emociones y creencias que heredaste en la infancia (sí, de tus viejos y hasta de tus abuelos) moldean la forma en que hoy decidís, gastás, ahorrás e invertís. Tomo como guía Happy Money de Ken Honda para pasar de un dinero que genera angustia a un dinero feliz: ... Leer más

This week on BEHIND THE LENS, it's all about action thanks to director SHANE DAX TAYLOR and his new film, EXIT PROTOCOL, and director MICHAEL DOWSE and his latest film, TRAP HOUSE. First up, let's take a look at TRAP HOUSE and my exclusive interview with director MICHAEL DOWSE. TRAP HOUSE is set in El Paso, Texas, at the border where DEA Agent Ray Seale and his team infiltrate a drug trafficking operation run by notorious cartel boss 'Guzman'. But things go wrong, and one of his team is shot and killed. In the aftermath, the slain agent's son, Jesse, is devastated and struggles financially, having to move back to Spain with his mom. Ray's own son, Cody feels sorry for Jesse and bands together a group of other DEA kids to utilize their skills and access to resources to enact revenge, stealing money from trap houses operated by the Guzman family. Directed by Michael Dowse and written by Gary Scott Thompson and Tom O'Connor, TRAP HOUSE stars Dave Bautista and Bobby Cannavale as DEA agents Ray Seals and Andre Washburn, Jack Champion as Ray's son Cody, and Sophia Lillis, Whitney Peak, Zaire Adams, and Blu del Barrio as Cody's friends Deni, Sophia, Kyle, and Jesse. Plus, Inde Navarette and Kate del Castillo. Now let's keep the action going with director SHANE DAX TAYLOR and his new film, EXIT PROTOCOL. I love this film. I had so much fun watching the film with a terrific blend of action, emotion, humor, and performances from some of my favorite actors, ike Dolph Lundgren, Michael Jai White, Charlotte Kirk, and Scott Martin. And the story itself is great! A simple tale of assassins, aka hitmen. A notorious hitman, Sam Hayden, who made a career of killing other assassins, wants out. But walking away is not that easy. He's got one last job to do, and that is to take out his rival Charles Mangold. Unfortunately, Hayden gets double-crossed by his boss, who has hits out on Mangold AND Hayden. Now marked for death, Hayden unexpectedly finds himself partnering with Mangold to outrun his boss and the third hitman in the mix. Directed by Shane Dax Taylor and written by Chad Law, EXIT PROTOCOL stars Scott Martin, Dolph Lundgren, Charlotte Kirk, Lina Maya, Stephanie Beran, and Michael Jai White. http://eliasentertainmentnetwork.com

CarneyShow 11.07.25 Barry Bostwick, Michael Staenberg, Tom O'Keefe, Erin Lapidus, AAA Travel by

En este episodio, conversamos con Javier Ocampo, editor de Una historia del cine documental argentino: Tomo 1 (1896–1989), publicado por Prometeo Editorial. La charla recorre la evolución del cine documental argentino desde la era del cine mudo hasta los años de la dictadura y la transición democrática, mostrando cómo distintos realizadores han utilizado el documental para abordar temas de memoria, resistencia y cambio social. Ocampo reflexiona sobre el proceso de investigación y edición detrás de este ambicioso proyecto histórico, y sobre el papel fundamental que el cine documental ha desempeñado en la vida política y cultural de la Argentina. También analizamos la relevancia de este género para comprender las luchas más amplias en América Latina en torno a la historia, la representación y la política de la imagen. Javier Campo es investigador del CONICET especializado en el cine documental argentino. Es autor de Revolución y Democracia: El cine documental argentino del exilio y Jorge Prelorán: Cineasta de las culturas populares argentinas, y editor de A Trail of Fire for Political Cinema: The Hour of the Furnaces Fifty Years Later. Actualmente es presidente de la Asociación Argentina de Estudios de Cine y Audiovisual (AsAECA). Encuentra Una historia del cine documental argentino: Tomo 1 (1896–1989) en Prometeo Editorial.

CarneyShow 10.31.25 Murr, Dan O'Neill, Tom O'Keefe, Erin Lapidus, Royal Oakes by

His journey to becoming a becoming a permanent Deacon

This week's guest on Inside Business is Tom O'Brien, group chief executive of Nephin Energy. Nephin owns 43 per cent of the Corrib gas field off the west coast of Ireland and also has ambitious plans to develop a network of agri-based biomethane plants across the country. While gas is a polluting fuel it continues to be an important part of our energy mix. Tom joins host Ciarán Hancock in studio to talk about the chances of extending the lifetime of the Corrib field, why biomethane is a potential win-win for the country, the future of offshore wind as a natural resource for Ireland, and whether gas prices are likely to go up or down over the next couple of years. Produced by John Casey with JJ Vernon on sound. Hosted on Acast. See acast.com/privacy for more information.

Dante's back! Ronna couldn't be less interested, but he is here. It's a Carriage House Catch-Up with Ronna (& Bryan) this week as they tackle everything from the NBA gambling scandal to the East Wing destruction. Then it's on to some major follow-ups from the leg sleeve drama from last week and the mediation drama from a few weeks ago. Then we end with some advice on bringing food to a privately catered event and a potentially sticky engagement ring dilemma. The AR Social Club Spoo-Kiki is this Sunday 11/2 at 7pm ET, and it's going to be a fabulous time as always!  And don't forget that (Bryan)'s hit Edinburgh show ARE YOU MAD AT ME has one more showing left at the Elysian Theatre in LA on November 3. Catch the encore presentation of this hit production! Tickets at bryansafi.com  Sponsor: We LOVE the luxurious sheets we got from Cozy Earth. They're cozy, they look amazing, and they'd make the perfect gift for that special someone for the holidays! Use code RONNA at checkout to get additional savings on top of their sitewide sale for up to 40% off your purchase! Go to cozyearth.com and wrap the ones you love in luxury with Cozy Earth. Learn more about your ad choices. Visit megaphone.fm/adchoices

What is Baseball 5 Inside the THE WBSC EUROPE Croatian Baseball ... and Basketball?

Tom O'Brien, vice chair at Colliers in Minneapolis, talks to F&C reporter Dan Netter. O'Brien discusses why he made the switch to Colliers, the transition so far and the state of Normandale Lake.

CarneyShow 10.24.25 Jeff Zufall, Dan Zarlenga, Dr. Jeffrey DeSarbo, Tom O'Keefe, Alex Stone by

FOOTBALL;Salthill-Knocknacarra's Tomo Culhane with Galway Bay FM's Jonathan Higgins ahead of the County Senior Final against Maigh Cuilinn

CarneyShow 10.17.25 Paul Myers, Verda Korzeniewski, Tom O'Keefe, Erin Lapidus, Alex Stone by

This episode looks at the Kabane and Court Rank systems in light of the changes made during this reign, in 684 and 685.  We go a bit more in depth on the kabane, what they were, and how they were organized, prior to the reorganization that took place at the end of the 8th century into just 8 kabane, total.   For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-136   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 136: Kabane and Court Rank   Mononobe no Muraji no Ujimaro was in a foul mood.  Once more he had been passed over for promotion, and so he continued to toil away, tallying reports as they came in from the various provinces across the kingdom. Meanwhile, Hasama no Atahe no Woshibi was now his superior, with an exalted rank and the generous stipend that came with it.  Ujimaro fumed—he was Mononobe, and his family had once all but ruled Yamato.  Though they had been perhaps reduced in circumstances since then, they still proudly held to their place as a Muraji family—a distinction that demonstrated their superior pedigree.  Meanwhile, Woshibi was from the Hasama family.  Sure, his relative, Nemaro, had been one of those on the front lines in the recent conflict, but still, his family was only atahe.  Honestly, a Mononobe was supposed to take orders from someone of an Atahe family? But this was the new way of things.  The ancient traditions were no longer enough—you had to work hard and make sure way up through this new court rank system if you wanted to succeed.  Ujimaro grumbled, but there was little he could do in the moment.  Nonetheless, he couldn't help but think about how the natural order of the world was somehow turned upside down…     Greetings and welcome back, everyone. We are working our way through the reign of Ohoama, aka Temmu Tennou.  This reign spanned fourteen years, if you include the Jinshin year of 672, though it is broken into two narratives in the Nihon Shoki.  The first chapter covers the year of the disturbance, the Jinshin no Ran, when Ohoama fought with the Afumi court, who supported his nephew, Ohotomo, on the throne.  We've covered that turbulent period previously.  The second chapter covers the other 13 years of Ohoama's reign. Last episode we covered the first year of Ohoama sitting properly on the throne.  The year 673 included Ohoama's ascension; the confirmation, continuation, and evolution of the Ritsuryou system instituted during Naka no Oe's time; as well as various ceremonies around Ohoama's ascension to the throne, including the first verifiable “Daijosai”, the specialized harvest ceremony for the first harvest season of the reign. This episode we are going to try and tackle something that people have sent in questions about.  We've touched on it here and there, but I really want to get into the Kabane system—that ancient practice of family titles that were like a collective rank system.  It was during Ohoama's reign that the court made major reforms to the kabane system and restructured it pretty extensively.  At the same time, the kabane system was gradually being replaced by other systems of displaying one's status in society—such as the court rank system, which was also revised this reign.  Eventually, without the same purpose as before, kabane would fade away, with a few remaining as honorifics and titles, but at this point they were still important.  So we'll get into both of these status systems  and discuss a little bit about what that meant for the people of the late 7th century court. From the beginning of Ohoama's reign, the court had continued to implement the cap-rank system, most recently amended in 664, by Ohoama's brother, Naka no Ohoye.  With the new rank system of 685, the format changed considerably. To better understand this, let's talk about the rank systems in Yamato and how we have gotten to this point.  We'll want to start with the kabane, and to do that, I want to take us back to a much earlier time. As you may recall, in the oldest stories in the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, most individuals only have a single name, or they are known by the name of a location and a title.  Iware Hiko, for example, with Hiko and Hime being general masculine and feminine terms for elites from a given area.  From this, it would appear as though there was no such thing as a “family” name in early Wa societies. As I've pointed out before, that does not mean that there were not families, of course, or that lineage and family relationships were not important; we do see familial relationships, and we see concepts of lateral inheritance—from brother to brother rather than necessarily from father to son.  The rules behind such inheritance seem to have been rather malleable, however. And that all makes some sense in a society where most people are dealing with the people of their village and surrounding communities—there is no need for anything more than a given name.  Otherwise one's place of origin or their profession could easily be used to identify any given individual.  Even the elites would be known by the territory they control. I mention all of this because some of the earliest terms we see as “kabane” appear to be titular in nature—that is to say they are derived from ancient titles.  Hiko, Hime, Wake, Mimi, and Ushi are all terms we see from the ancient past, commonly found in the names of sovereigns, among other things. It isn't until some time in about the 5th century that we start to see the family units arise.  These started as something like a corporate group or guild: Those who looked after horses were all labelled as Umakai, while those who worked jade and made magatama jewels were labelled as Tamatsukuribe.  These groups or “be” were familial in that they were structured much as a family, with a single family head.  That gave the ruler a single point of contact to presumably administer all of the work that particular corporate group was expected to perform.  Furthermore, the name passed to their children, who would presumably have been brought up in the family business.  For some of these families, rather than overseeing a business, craft, or similar thing, they were, instead, administrators of a given region or locality.  We might think of these as chiefly families, overseeing domains of varying sizes.  These families were known as “uji”.  This is often translated in English as “clan”, which is an overloaded term used to describe a group that all claim familial descent from a single putative ancestor—whether real or fictional.  Many of the earliest uji were created as “-be” groups:  Abe, Mononobe, Imbe, Kataribe, etc., but they eventually started dropping “-be” altogether: Inukahi, Umakahi, Soga, Nakatomi, Wani, and the like.  For these Uji, many were connected to various deities, or kami, from which they claimed descent.  These kami are thought to be some of the original ujigami, though that term later came to be applied to various kami that were seen as guardians of a particular locale, and later uji need not claim direct descent from a kami for it to be special.  For example, the main deity of Kasuga Taisha, the shrine built in Nara in the 8th century, said to house the ujigami of the Nakatomi and Fujiwara, primarily pays worship to Takemikazuchi no Mikoto and Futsunushi no Mikoto, deities brought from the east.  Takemikazuchi is considered an ujigami of the two uji, but the oyagami, the actual parent or ancestral kami from which they claim direct lineage, would be Ame no Koyane no Mikoto, who is also worshipped as the third deity at the shrine. The fact that these uji operate more like clans means that they were made up of numerous family units, who might be scattered across the archipelago.  At the head of each uji would have been a central family to provide the uji leadership and interface with the court.  Nonetheless, they were all considered the same uji, and a rise in the fortunes of the uji applied to all of its disparate members. To be clear, there were titles attached to individual names, Sukune, for example, which is one we've encountered several times in the narrative.  Professor Kan'ichi Asakawa, in his work “The Early Institutional Life of Japan”, provides an overview of some of these corporate titles, that came to be known as “kabane”.     In all likelihood, they all had a straightforward meaning at some point.  “Omi” means minister, for example, and continues to be used in that sense—as well as as a title—up through at least the 7th century.  Another common kabane that we see is “Muraji”, which appears to originally reference someone in charge of a village or similar polity.  Asakawa suggests that it comes from Mura no Ushi, with “Ushi” meaning something like “lord” and showing up elsewhere as well.  “Kimi” also appears to be demonstrating some kind of hegemony over a land. Beyond that, here are a few others that we have seen:  Atahe—or Atai—as well as Suguri, which appears to truly be a lower level village headmaster.  Then there is Agata-nushi, aka Agata No Ushi, the Lord of an Agata, or district.  Asakawa also notes Wake, Inaki, Sukune, Kishi, and Tamitsukasaas other kabane. The kabane are interesting in that they do appear to be precedental—that is to say that there does appear to be some kind of hierarchy in terms of the social position of each uji.  The kabane did not, however, confer any particular resources.  There was no stipend attached to a given kabane, though certain court positions were only open to members of uji with the appropriate kabane.  Perhaps most notable in this are the Omi and the Muraji, which were the only two family types that held the supreme court positions—what we would likely refer to as “Prime Minister”.  These included families such as the Ohotomo no Muraji, the Mononobe no Muraji, the Kose no Omi, and the Soga no Omi.  The heads of these families had a special title—the Ohomuraji or the Oho-omi, the Great Muraji and the Great Omi.  These positions were placed at the top of the court system, allowing them unrivaled access to the levers of power.  Typically there were two to three of these individuals at any given time, down to as few as one during the height of the Soga no Omi's power and influence. It is unclear if all uji at the Omi and Muraji level had a designated Oho-Omi or Oho-Muraji at their head, or if that was only for those who were in actual positions at the top of the court structure. It is also unclear if the precedence between the Omi and Muraji was always fixed.  Early on, we see Muraji houses that appear to be holding the majority of the powerful positions, and later we see the ascendancy of the Omi households.  By the 7th century, however, it appears that Omi came first, followed by Muraji, based on the order that individuals are frequently named in the Chronicles, among other things. As for the other titles, some of them we believe we know, and others are more of a mystery.  The origin of “wake” and “kimi” are rather obscure, though they both appear to have something to do with territorial rule and belong to uji that lay some kind of claim to a blood relationship with the royal house.  Some of them may have been rulers in their own lands, prior to Yamato hegemony. “Inaki” may be related to rice castle, or storehouse, and seems to have referred to one of the smallest local units.  That also means we rarely see it in the narrative, which tended to focus on those more closely tied to the court and the royal house.  Asakawa notes that the Atahe, or Atai, seems to be for uji who possessed some amount of private land and private soldiery, but we don't know much more.  Asakawa also points out that the Suguri, Tamitsukasa, and the Kishi kabane all seem to be related to groups with ties to the continent—perhaps descended from immigrant groups.  The Kuni no Miyatsuko and the Agata-nushi are the titles with the clearest seeming ties to territorial hegemony.  “Kuni” is the term for the ancient lands, such as Yamato, Kibi, Kenu, Koshi, etc. There seem to be around 140 such “kuni” described in the archipelago.  Agata, on the other hand, were much smaller districts.  While some of these district names have survived, it is hard, if not impossible, to know exactly how many of them there were. Then you have this term: “Miyatsuko”.  Breaking that apart, he translates it as child or servant—ko—of the exalted house—miya.  Taken together, these appear to reference the elite families in charge of overseeing territorial lands.We also see another term that uses “Miyatsuko”:  Tomo no Miyatsuko.  Unlike Kuni no Miyatsuko, Tomo no Miyatsuko is a term representing a group, rather than a kabane attached to an individual family.  When the sovereign addresses the court, for example, he typically addresses the Omi, the Muraji, the Tomo no Miyatsuko and the Kuni no Miyatsuko. Asakawa proposed that, technically, all of these could fall under the term “Miyatsuko” as servants of the sovereign's house.  Rather than focusing on specifics of all the myriad kabane, however, Asakawa treats them broadly as the Omi, Muraji, Tomo no Miyatsuko, and Kuni no Miyatsuko.  The Omi and the Muraji we already touched on.  They were the houses that could, among other things, supply the court with their Ohoomi and Ohomuraji—their prime ministers.  So it makes some sense.  The Tomo no Miyatsuko and the Kuni no Miyatsuko are a little more tricky  to pin down, but Asakawa suggests that, ased on what we can tell, the heads of the Omi, Muraji, and Tomo no Miyatsuko likely attended court on a regular basis and lived nearby, whereas the Kuni no Miyatsuko were those whose heads dwelt elsewhere, likely because they were the local elites in various other areas of the archipelago.  This is in the name—the term “tomo” might be thought of as being “with” someone, and at one point it is suggested  that the Tomo no Miyatsuko are related to those who traced kinship back to the kami who originally descended from the Plain of Heaven.  However, among the myriad kabane, not all of them were strictly local, and we find some kabane doing double duty for both local and geographically dispersed uji.  Thus he also suggested that Kuni no Miyatsuko, though it was a kabane in its own right, also represented the other forms of territorial elite titles—all those who did not regularly attend the court, but instead administered their own lands.   Richard Miller, in his work, “Ancient Japanese Nobility”, does provide a suggested hierarchy of the kabane.  I don't know if I completely agree, as I think that it was a lot more complicated across the entire archipelago, but nonetheless I'll add the information to the blogpost page if you want to see at least one suggestion of relative precedence between uji of different kabane. Now let's not forget that not everyone was a member of an uji.  For one thing, the royal family—both the sovereign's immediate family and Princes who claimed a more distant relationship—were exempt from the Uji-Kabane system.  Also, the commoners, those who actually toiled and worked the land, likewise would not have been included in a given Uji.  The Uji may have directed production, and even included certain artisans, but it still only included those who were tied, in some way, to the government. Now while the Uji-Kabane system may have started as titles with actual meanings—that is to say that the names and titles were essentially indicative of a group's role in society—it didn't take too long for it to become a little more abstract.  After all, generation after generation, people change.   Individuals vied for power and position in the court and elsewhere, and one's uji may rise, and even fall, depending on how they were able to succeed in the political climate of the day.  This was augmented with the marriage politics which no doubt was conducted as much between the elite families as well as with the royal family.  And then there were the branch or cadet families.  For example, let's say that the head of a family has four children.  Each one of those children could theoretically succeed their father—if his own siblings don't do so.  With each generation, the familial ties get weaker, and smaller, sub-houses could form.  If the uji was geographically dispersed, then local branches could become more or less independent. All of this seems to have caused not a small bit of confusion, and thus we get an edict in the last months of 682: it instructed all of the uji to ensure that they had a senior member—an uji-no-kami or ko-no-kami, with “kami”, in this instance, meaning top or head, rather than deity.  This family head was to be reported to the government, presumably so that the government knew exactly who was in charge of each family.  If there were too many people in a given uji, then they were encouraged to split themselves up and submit their own heads, with government officials adjudicating the decision.  Finally, they are exhorted not to include any people that do not belong. A few things this seems to indicate.  First is that the government did not have a handle on all of the different families out there, which makes some sense.  It had been many generations since the uji had been initially set up, and the State had gone through a lot in that period.  It may also indicate that there were those making a false claim to a family name specifically for the added prestige.  How difficult would it be to claim to be a member of a prominent family that just happened to have been from a far-flung, out of the way branch?  We see this in the 10th century with the Oushu Fujiwara—a family in Tohoku, around the region of Hiraizumi, who claimed descent from the famous Fujiwara family.  Of course, the Fujiwara family by that point had grown so large, that it was next to impossible to check any such claim.  How much moreso in the age before written records were common? We've seen examples where different parts of a given Uji were recorded separately.  For example, the Aya were split early on into different groups, with the Yamato no Aya being perhaps the most often referenced, but we also have the Kawachi no Aya—the Aya from Kawachi.  And then we have the Inukahi, where we see the Ama no Inukahi and the Agata no Inukahi, referring to the Inukahi of the Sea and the Inukahi of the District, though sometimes just a reference to “Inukahi”. Of course, it also seems that these branch families maintained the kabane of the original. Over time, uji were promoted, but rarely were they demoted.  And so, over time, more and more uji are counted among the ranks of the Omi and the Muraji. At the same time, the court was changing.  With the Taika reforms and the development of the ritsuryo codes, the Uji-kabane system was no longer required for managing the realm.  Furthermore, the government was centralizing land and the produce thereof.  And so they instituted the cap-rank system, a more explicit system of rank within the court that was held by the individual, not by the entire uji.  In addition, cap-rank could be tied directly to a stipend, making the court officers more dependent on the central government, rather than on their own uji's resources. Early on, it is likely that higher cap rank was given to members of the more highly exalted uji, as those were the uji that also filled the upper echelons of government and therefore would have been best prepared to succeed in those roles.  However, as things continued, it was likely that it was going to get even more confused.  Or they would need to raise up all of the families to Omi and Muraji status, but as that happened, the meaning of the kabane themselves became less and less clear.  After all, if everyone is an “Omi” and “Muraji” than, really, nobody is. In 681, we are told that they began to put together a law code, and later a law code of 92 articles is said to have been established.  However, it seems it was still being updated, and wasn't until 689, after Ohoama's death, that all 22 volumes would be distributed to the various governors.  It became known as the Kiyomihara Codes.  In 684, Ohoama's reforms attacked the problem of the Kabane.  The record complains that the various titles had become confused.  That there were people out there taking kabane they were not entitled to, and just a general confusion because it no longer aligned quite so well with the evolving cultural norms of the new Yamato state.  Early attempts to deal with this appear to have been, in the years since they began codifying it all in 681, to raise up families and individuals to the rank of “Muraji”.  There are several records where lists of families are all given “Muraji”.  In the case of individuals being granted Muraji, it is unclear if that was going just to them or to their entire family, though there are some examples where it seems an individual was granted the title and then their uji was separately awarded the same. This seems like an initial attempt to straighten things out.  With the new bureaucratic system and the court ranks, no doubt there were people of worth from uji with less prestigious kabane who now outranked individuals from uji that were, at least on paper, more prestigious.  This can't really have solved the problem.  If anything, it just watered down the meaning of “muraji” even further, since now everyone and their brother seemed to have been granted that title. Ohoama's solution was to pare down the system to only eight kabane, total.  Some of these were existing kabane, and others were entirely new. At the bottom of this new system was the title of Inaki, which had been about the lowest territorial kabane of the existing system.  I suspect that this included all of those families that were still below the rank of Muraji, who had not been raised up in the preceding years.  However, from there it immediately jumped up to the Muraji and Omi, in that order.  And so the kabane that were previously at the top of the system were now towards the bottom.  That way, they could “promote” families into greater kabane, without needing to “demote” a bunch of existing families at the same time. Above the Omi were mostly new kabane, except for one.  The first was “Michinoshi”, a Master of the Way.  It is unclear what this was intended for, as we aren't told who was promoted to this kabane.  Based on the name, it is thought that this may have been for uji that had demonstrated a mastery of learning or perhaps some other pursuit, such as medicine, science, crafts, etc. Above the Michinoshi title was the kabane of Imiki, the fourth of eight.  This may mean something like “One who arrived”.  Some suggest that it may have originally been “imaki”.  Richard Miller, in his work “Ancient Japanese Nobility” suggests that this was effectively the equivalent of the old title of “Atahe”.  That said, most of those who received this kabane had previously been promoted to the old title of “Muraji”, though before that they were mostly Atahe, or else Obito, Kishi, or Miyatsuko. There is a thought that Imiki had something to do with “coming” and was meant for uji descended from immigrant families.  Miller notes that this is not immediately born out in the data from the Nihon Shoki, where we see about a 50:50 split between immigrant and native uji.  However, in the following chronicle, the Shoku Nihongi, we see about 100 of 150 of uji with the Imiki kabane  that were of immigrant origins, so 2/3rds.  That still isn't entirely conclusive, but does add some weight to the idea. Continuing to the 3rd kabane from the top we are at “Sukune”.  This was previously used as a kabane, but from what I can tell it was given to an individual and was not passed down to the entire uji.  Now it was something different.  Miller suggests that this kabane was for those uji who claimed descent from one of the kami, but not necessarily from the royal lineage. In contrast, Asomi, later read as “Ason”, the 2nd of the 8 kabane, literally reads as “court minister”.  It appears to be for those who claimed some connection to the royal family.  It is notable that Ohoama awarded this to some 52 families during his reign.  Compare that with making 11 Imiki and 13 Mabito, the next and highest ranking kabane.  Asomi would be the most common kabane among those at the top of the court bureaucracy.  Of all of them, this one seems to linger, perhaps because it is the kabane that was given to the Fujiwara family, who then carried that with them into later centuries. Finally, there is Mabito.  Mabito means something like “True Person” or perhaps “Upright Person”, and it seems to have gone exclusively to families with the old kabane of “kimi”.  An examination of the thirteen uji in this group indicates that they were those with close royal ties, who claimed a descent closely related to that of the royal family.  So those were the new kabane.  Although they were declared in 684 and handed out through the following year, we do see some individuals referenced with these kabane earlier in the narrative.  This is likely just due to the fact that it is how they were eventually known, and so they are given an anachronistic kabane, which was probably much easier for the compilers than trying to make sure that all of the names were exactly correct for each record. With the kabane thus dealt with, Ohoama then went on to make some major changes to the court rank system as well.  In many ways I would say that his ranks were quite novel—previous changes to the cap-rank system had largely been additions or slight modifications but had left many of the names intact with each change.  As such, the rank system decreed in 664 was really just an update to the previous cap-rank system of 649 and earlier.  And so even through 664 you still had things like “Greater brocade” as someone's rank.  Towards the end of his reign, though, along with other reforms to the government, Determining what exactly the rank system was at any given point can be a little confusing.  Depending on the record being used, names are sometimes referenced anachronistically: That is they are given with the ultimate title, kabane, or rank by which they were known. This could sometimes be after multiple phases of reform, and so the honors mentioned may not necessarily reflect that individual's ranks and position at the date of the entry.  Also the various rank systems are close enough, sharing many of the various rank names, such that it isn't immediately obvious if something different is being used. This is true of both kabane and court ranks.  Furthermore, as many individuals may only be mentioned once or twice, we may not always have a lot of data on how things may have changed.    The new system enacted in 685 was different in several ways that make it quite distinct.  In fact, we see in the record of this reign earlier mentions of individuals where their rank is given in terms of the new system even in records predating 685.  So what did that look like? The rank system of 685 still used various signifiers, which broke things up into categories, but these were broken up into 2-4 numerical grades:  Ichi-I, Ni-I, San-I, Shi-I, or first rank, second rank, third rank, and fourth rank.  This gets us closer to what was eventually an almost purely numerical system.  Each grade was then divided further into “Larger”: “Dai”; or “Broader”: “Kou” This is also where we see Princely ranks enumerated for the first time.  As we noted, previously, princely rank was something that we started to see at the beginning of this reign in the Nihon Shoki, with Prince of the third rank, etc. In 685, however, we get an actual proclamation. The Princely ranks are broken into two large categories—the bright, or Myou, ranks and the Pure, or Jou ranks.  There were two grades of Myou—Ichi-I and Ni-I, and four grades of Jou—Ichi-I, Ni-I, San-I, and Shi-I.  Each grade was further divided twice into large, dai, or broad, kou.  So you had Myou-dai-ichi-I, Myou-kou-ichi-I, Myou-dai-ni-I, Myou-kou, ni-i… et cetera.  That translates to something like Large First Bright rank, Broad First Bright rank, Large Second Bright rank, and Broad Second Bright rank.  This would continue with “Jou” replacing “Myou”, and provided a total of 12 princely ranks. As for how they were divvied out, we only see the granting of “Jou” ranks.  In fact, Kusakabe, the Crown Prince himself is given Broader Pure First Rank (Jou-kou-ichi-i).  His brother, Prince Ohotsu, was given Larger Pure Second Rank, their brother Takechi, who had helped lead the forces in the Jinshin war, was given Broader Pure Second Rank, one lower than his younger brother.  Both Kawashima and Osakabe were given Larger Pure Third Rank.  So if the highest “Pure” rank was going to the Crown Prince, then who were the Myou ranks going to?  Unfortunately, thou the system would last until the development of the Taihou code, in 703, we don't have any clear examples of the Myou ranks being handed out, so that may be a puzzle we don't unravel. Beyond the ranks for the various princes, there was another, similar set of ranks for the common court nobles.  This system had 6 categories, broken up, like the Princely ranks, into four grades, each further divided into Larger and Broader, as before.  In this case the categories were: Shou – Upright Jiki – Straight Gon – Diligent Mu – Earnest Tsui – Pursue Shin – Advancement This created 48 total rank divisions, which gave an unprecedented granularity for the court.  As for granting rank, we have a couple of examples of that, beyond just the posthumous grants.  In 686, Ohoama conferred Gon-I, the Dilligent rank, on six ministers who attended to him, personally.  There was also a request that provincial governors should select nine people of achievement who could likely be given the same. There is one strange account:  in 685, Awata no Asomi no Mabito—Mabito, in this case, being his given name—requested permission to transfer his rank to his father, but this was refused. And I think this gets to the heart of the cultural change that was underway, and which Ohoama and the court was actively encouraging.  Although the kabane titles were a collective rank, court rank, and the accompanying stipend, was for the individual.  This wasn't something that could accrue to the head of a family.  That would have been an important point at a time when the traditions of the uji system were still quite strong. So there we have it.  Hopefully there was something new for you to take away as we come to better understand Ohoama and his court. We still have plenty more to discuss—probably enough for a few more episodes as we cover some of the natural events and disasters, the ties between the court and religion, as well as what was going on with peninsular affairs, not to mention the myriad other little random tidbits.  We'll get to all of that as we can. Next episode we'll take a look at the material culture of the court.  Specifically we'll take a look at what we know about their dress and clothing, much of which was influenced by that sumptuary laws that were, themselves, tied in closely with this new rank system. 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.

Authenticity is the key in Czech Baseball

Mark Twain. „Tomo Sojerio nuotykiai“. Skaito aktorius Saulius Čiučelis.

Hacer click aquí para enviar sus comentarios a este cuento.Juan David Betancur Fernandezelnarradororal@gmail.comHabia una vez una niña llamada Elizabeth. Elizabeth tenía ocho anos y vivía en una pequeña casa de campo rodeada de colinas verdes y un huerto que su familia cuidaba con esmero. Desde muy pequeña, Elizabeth había sentido una admiración y fascinación por los relojes. No sabía exactamente por qué, pero el sonido del tic-tac le parecía como el latido de un corazón invisible que movía su alma.  Por esta razón le encantaba. Ver en los almacenes de su pueblo los relojes de pulsara, los de pared, los de cucú y todos ellos le parecían mágicos.Sus padres que siempre estaban atentos a ella un dial decidieron regalarle un reloj dorado con una correa de cuero muy suave. Ella les había ayudado todo el verano a sembrar el huerto y siempre se había portado muy bien. Por ello pensaron que un reloj sería un gran regalo. Elizabeth un día llego del colegio en el día de su cumpleaños y sus padres la estaban esperando con un pequeño paquete dorado con un gran mono de color rojo. Ella excitada la abrió y sus ojos no podían creer lo que estaba viendo. Era un reloj de pulsera con una esfera dorada, números delicados grabados en su cara y una bella correa color marrón. Su cara reflejaba la alegría que sentía. Tomo el reloj entre sus manos y lo abrazo como si fuera una joya mágica. Lo llevaba puesto todos los días y todas las noches lo limpiaba. Con un pañito suave y antes de dormir lo guardaba en una cajita acolchada que siempre tenía en la mesita junto a su cama. Era su compañero que protegía el tiempo ya que sus padres le habían dicho. Debes cuidar este reloj ya que el es el que cuida el tiempo que es un bien muy precioso. Pero un día aquel reloj dejo de funcionar. Y Elizabeth sintió que era su culpa. Realmente no había hecho nada malo pero aquella joya ya no daba vueltas y no marcaba las horas del día y la noche. Avergonzada de pensar que algo había hecho mal le había ocultado a sus padres que su reloj ya no funcionaba. Pero aquella misma noche pensó. Si las semillas que ella plantaba en el huerto crecían formando una mata de donde salían los tomates y lo mismo sucedía con otros vegetales, es posible que si ella enteraba el reloj de allí crecería un árbol que produciría relojes. Su lógica de niña era impecable. Sembraría el reloj en el huerto y esperaría hasta que un bello árbol de relojes le trajera nuevos relojes. Y así lo hizo. Al día siguiente, cuando sus padres estaban ocupados en la cocina, Elizabeth  fue al huerto con su reloj. Buscó un rincón entre las matas de albahaca y los girasoles, cavó un pequeño hoyo con sus manos y colocó el reloj dentro, como si fuera una semilla mágica. Lo cubrió con tierra, lo regó con cuidado y le susurró:—Crece, por favor. Quiero que haya muchos relojes, para que el tiempo nunca se me escape.Pasaron los días, y Elizabeth  seguía regando el lugar en secreto. Pero sus padres notaron que ya no llevaba el reloj.—¿Dónde está tu reloj, Elizabeth? —preguntó su madre.Elizabeth bajó la mirada, nerviosa pero decidida a contar la verdad.—Lo planté en el huerto. Pensé que podría crecer un árbol de relojes.Sus padres se miraron sorprendidos. Su padre se agachó junto a ella y le dijo con dulzura:—Elizabeth , los relojes no crecen en árboles. Son hechos por personas, no por la tierra. Al enterrarlo, probablemente se ha estropeado.Elizabeth sintió una punzada de tristeza. Había perdido su reloj. Pero en el fondo, algo le decía que no todo estaba perdido.Pasaron los días, las Semanas y los meses. El huerto floreció como siempre. Las tomateras estaban llenas, las zanahorias saltaban  crujientes de su lecho de tierra , y los girasoles se mecí

Mark Twain. „Tomo Sojerio nuotykiai“. Skaito aktorius Saulius Čiučelis.

Mark Twain. „Tomo Sojerio nuotykiai“. Skaito aktorius Saulius Čiučelis.

Hablamos con nuestros 'Fósforos' de pesadillas recurrentes. Responden, como siempre, en el 900.50.60.06. El primer oyente, llamado Juan, cuenta que está en Carlet. Al sur de Valencia. Está a punto de cumplir 49 años "y todavía sueño con los exámenes de la universidad. Se me ha quedado eso y, cada tres meses, pesadillas con la universidad. Estudié la misma carrera que la mujer del presidente. No llego a hacer el examen. Yo creo que entonces no lo pasaba tan mal como ahora".Posteriormente, hablamos con Lola. La 'Fósfora' sueña que está en la oficina, coge el ascensor, "y bajo y no sé donde estoy. Yo, supuestamente, tengo que estar en el portal. Y no. Es un garaje, un sótano y siempre estoy perdida. Nunca encuentro la salida y me agobio mucho. Me pasa lo mismo en el metro". Relata que tiene miedo a los espacios abiertos y no sabe si eso tiene algo que ver. Tiene 66 años y empezó "a los 20 años con esto. Estoy en tratamiento, ahora me tomo media pastilla. Nada más que iba a ...

Mark Twain. „Tomo Sojerio nuotykiai“. Skaito aktorius Saulius Čiučelis.

CarneyShow 10.10.25 Laura Browne, STL Vision Walk, Erin Lapidus, Tom O'Keefe by

The first minutes feel like a false start into fall—pumpkins, leaves, and office horror stories—then the ground tilts and we're off into ORβIT's ROAR era, where a five-member lineup turns change into momentum. We walk through the reinvention with energy and honesty: who left, who stayed, who's writing, and why that matters to the sound. From the snarling opener to the last tender piano phrase, this album is a journey that swaps fluster for purpose and nostalgia for a new horizon.We go track by track to map the emotional terrain. 'TOO LOUD' hits like a sleek dark-pop bullet, all warning sirens and bass drops. 'DADADA' and 'RIDE ON' inject brass, disco guitar, and 70s groove for pure movement. 'HUFF!' crackles with duo-rock chaos that smells like a Friday night gone feral, while 'chocolate' slides into velvet R&B—intimate, urgent, and frankly irresistible. 'Our gravity' and '和音 (chord)' shift the tone with soft-disco warmth and a classic-leaning ballad laced with silver-and-gold romance, showcasing layered harmonies and sincere writing. 'Panorama' sprints forward with a bright pop‑rock rush, and 'ENCORE' sends us home with that aching, hopeful swell that says the story isn't over.What makes ROAR special isn't just genre range—it's authorship. Members pen lyrics, stamp moods, and let their personalities steer units and choruses. You can hear a group recalibrating in real time: tighter blend, sharper edges, bigger heart. If you're EαRTH, you'll catch the winks; if you're new, you'll still feel the lift. Expect keywords like ORβIT ROAR review, J‑pop album breakdown, track-by-track analysis, funk pop, rock duo, R&B ballad, and member-written songs to bring fellow listeners into the conversation. Hit play, pick your top three, and tell us where the album surprised you most. If this breakdown resonates, subscribe, share with a friend, and leave a quick review—your support keeps these deep dives coming.ORβIT info: Instagram X YouTube official TikTok ROARSupport the showPlease help Music Elixir by rating, reviewing, and sharing the episode. We appreciate your support!Follow us on:TwitterInstagram BlueskyIf have questions, comments, or requests click on our form:Music Elixir FormDJ Panic Blog:OK ASIA

Swiss Baseball ... What is Baseball 5

PONY League Baseball

On Episode 139 of the Guest Speaker Series, we welcome Tomo & Aytchpee to the show! Known as one of the most multi-faceted creatives in MA, Tomo can do it all as a producer, vocalist, designer, photographer, videographer, podcaster, and much more. Aytchpee is a music producer and major player within Zen Studios, a recording studio and collective based in Woburn, MA. Tomo & Aytchpee join the show as a tandem to promote their upcoming project ‘Only Right' which is set to drop this fall. Tomo & Aytchpee discuss the project and their friendship at length, including the fortuitous way they originally met. Mike, Tomo. & Aytchpee also discuss a variety of topics, including the state of Boston's music & creative scene, why taking breaks is essential in order to be productive, why traveling is important for inspiration, whether or not Tomo stands by some of his hot takes on Bad for the Community Podcast, and so much more. Follow Tomo on Instagram: https://www.instagram.com/kobk617/ Follow Aytchpee on Instagram: https://www.instagram.com/aytchpee_/ https://www.clothesbytomo.com/ Check out our studio, AOA Studios, and book a session or service with us: https://www.aoastudios.org/inquiriesbooking Follow our social media and blogs Instagram - https://www.instagram.com/turntableteachers/?hl=en Tik Tok - https://www.tiktok.com/@turntableteachers Blog - https://www.turntableteachers.com/blog Shop - https://www.turntableteachers.com/shop Subscribe to our streaming services Apple - https://podcasts.apple.com/us/podcast/the-turntable-teachers/id1448694925 Google Play - https://playmusic.app.goo.gl/?ibi=com.google.PlayMusic&isi=691797987&ius=googleplaymusic&apn=com.google.android.music&link=https://play.google.com/music/m/Icujt6fhi2je7zzfxjkr7glcowe?t%3DThe_Turntable_Teachers%26pcampaignid%3DMKT-na-all-co-pr-mu-pod-16 Soundcloud - https://soundcloud.com/user-538618877 Spotify - https://open.spotify.com/show/4UJh499meoTP5wV2b2jrb0?si=EMaTjq9CR2-_zA6orKQNEQ