Podcasts about Tosa

For the first regular episode of the year (excepting our New Year's recap) we take a look at the New Year Traditions at Temmu's court.  How did the court celebrate the New Year in the late 7th century? For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-141 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 141: Temmu's New Year's Traditions   The chill winter air meant that most of the assembled crowd had donned multiple layers of robes.  Men and women had assembled together, upon the open, rock-covered courtyard, both to see and be seen.  To the north and east of the courtyard were the walls and gates of the buildings that made up the royal palace, the rooves of the buildings just visible beyond the gates. The onlookers stood arrayed around the open lanes that had been created for the event—at one end of the rocky field were targets, while at the other were archers, also arrayed in their finest outfits.  While technically they wore hunting robes, cut to allow greater movement in the arm, many of these fabrics had no business being anywhere near a moor or the dirt of open fields.  After all, this wasn't just some hunt:  They were demonstrating their skills in the center of the State.  At the officials' command, the archers let loose their arrows.  The crowd murmured at the soft crack of the bowstring, the faint whisper of arrow as the fletchings cut through the air, and the thud as the arrows struck their targets.  Looking downrange, approval bubbled through the crowd: the targets were well-struck.  Behind the archers on the field, another group awaited their turn. The events of the day would be the talk of the court, from the lowest clerk to the highest prince , for days to come.   Not just the well-placed shot, but also the grace and poise of the one who had let loose an arrow of particular note.  And heaven forbid an arrow miss its target.  Even kicking up stones or scraping the earth could have negative social consequences.  A particularly good showing could inspire poetry, and beyond the prizes being offered to the winner, could also bring notice to those from more obscure backgrounds. The new year had just started, and a good performance might be just what was needed to help put the rest of the year on a good footing.     Welcome back!  This is the first episode of the new year, 2026, and we are still going through the reign of Ohoama, aka Temmu Tenno, covering the period from 672 to 686. Before we get started, though, a quick shout out to Suzuki for supporting us on Patreon.  It means a lot and helps us keep this thing going.  If you would like to support us or our efforts to maintain the website, where we also have the Armor manual, clothing, and a miscellany on various topics, we have information at Sengokudaimyo.com and we will have more information at the end of this and every episode.  Support is appreciated as I really do want to try and minimize ads—I don't put any into the podcast myself, though some platforms may place ads around the podcast, which I cannot always control.  Now we've covered a lot this reign, but this episode we are going to cover three things in particular.  First off, and perhaps a bit of a tangent, we'll talk about some of the issues with the Chronicles when it comes to reading it,especially in translation.  It seems quite clear to me that even the sources that the Chroniclers were using weren't always in agreement with each other on how they spelled certain things or even in properly recording when things happened. After that we'll cover the major topics of this episode, focusing primarily on the New Year traditions of the court—we'll look at the major events of the first month for each year in the reign, allowing us to see some of the similarities, and differences. Finally, we'll look at the last year of Ohoama's reign, particularly as he grew ill, because it can be a fascinating question:  What did people do when disease struck before we had modern medicine?  Here the Chronicles reveal a lot about not only the beliefs of the time, but of their syncretism: how people were willing to reach out to whatever power they could in order to cure disease.  Whether it was Yin-yang divination, beseeching the local kami, or attempting to make merit, all of these things were on the table when it came to illness and mortality. And so, let's get into it. One of the first things I want to talk about is the problem that we have in trying to read the Chronicles, both in the way they are written and then the translation issue on top of that.  Even in Japanese the Chronicles have to be translated out of an ancient form of kanbun—basically a Japanese version of Chinese, using Sinitic characters.  Like any document written by non-native speakers, the Chronicles have their idiosyncrasies that make it different from what someone in Chang'an might be writing at the same time.  There are times and places where it is clear that something is meant to be read in the Japanese pronunciation, which itself was different from modern Japanese.  Add to this the fact that there are many times that different Sinitic characters sound alike in Japanese—especially in modern Japanese.  So any English translation of the Chronicles which doesn't give the actual characters in the source text can add to the confusion.  This is why I like to consult either the Japanese Historical Text Initiative or an electronic version of the National History series text—though even those have issues at times when the characters used in the text don't exist in modern character sets, though that seems to be less and less of a problem. One example I want to give of the complexities of reading the Chronicles, and the need to dive deeper into the original language and consult multiple versions, is a set of records for Ki no Omi no Abemaro and others.  He is our first mention of a member of the Ki family: on the 9th day of the 8th month of 673, the first year since Ohoama's ascension and one year after the Jinshin no Ran, we are told that Ki no Omi no Abemaro and others were given favors and rewards for their service during the war in Iga province.  Indeed, Ki no Omi no Abemaro is listed prominently in the records of the Jinshin no Ran and appears to have been one of the generals for Ohoama and the Yoshino faction in general.  Less than a year later, on the 28th day of the 2nd month, Ki no Omi no Abemaro died and was posthumously awarded the rank of Daishi, which was 5th from the top in the old system of 26 ranks.  A rather respectable rank, to be sure. Later that same year we get a note that Ki no Omi no KATAmaro—another member of the family, apparently--was appointed, along with a "Prince Mino" as a commissioner for the erection of the Great Temple of Takechi. Two years later, however, we get a record on the 22nd day of the 4th month of 676 that the sovereign, Ohoama, sent an order to the Governor of Mino telling him to let the children of Ki no Omi no Abemaro, resident in the district of Toki, be removed to the East country and become peasants in that country.  On the face of it, this appears to be an incredible fall from grace.  Ki no Omi no Abemaro is basically one of the top generals and heroes of the Jinshin no Ran, but his children are so unruly that they are banished to the East and stripped of their noble status?  There has to be a story there, right? Then in 679, on the 3rd day of the 2nd month, we are told that Ki no Omi no Katamaro died.  For his service in the Jinshin War he received the posthumous rank of Upper Daikin.  That would have been roughly the 7th rank—two below Ki no Abemaro.  So was the Ki family back in the good graces of the court?  What is going on? First off, when we go to the original text, we see that Aston, whose translation of the Nihon Shoki we've been working on Ihas made an apparent error in translation.  Remember, Aston was translating the Chronicles back in 1896, without the aid of modern computers, along with a lot of other research that has happened since then, and I can hardly fault him for missing things here and there.  This is why, if you cannot check the original, you may want to also look at the new translation from John Bentley.  Here we can see that he translates the name not as "Ki no Omi no Abemaro", but rather that of "Ki no Omi no KASAmaro".  And if we compare Ki no Omi no KaSAmaro with the previous entry on Ki no Omi no KaTAmaro we can see that these are actually the exact same names except for a single character.  Which leads us to the question:  Are these the same person, and the scribes simply miswrote one of the characters in the name?  It may not even be on the Chroniclers so much as whatever texts they were, themselves, working on.  This isn't helped by the fact that we later on see another entry for Ki no KATAmaro, but that one uses character for "KATA", meaning "hard", using the kun'yomi, or Japanese reading, rather than using two phonetic characters in the on'yomi reading.  So is this just another way to write "KATAmaro" or is this a different person altogether? Ultimately, we cannot be entirely sure.  It does seem wild that there would be two "Ki no Omi no Katamaro" at court at the same time and nobody otherwise distinguished the two.  The question about KaSAmaro and KaTAmaro, and whose kids were sent into exile, is a bit harder to untangle. And, truth be told, it is ultimately a minor point.  We have only a couple of lines here, and maybe these passages will help illuminate something later in the histories, but for now, they are just fragments of the story of what was happening.  Parts of the tattered tapestry from which the royal history was ripped out and restitched together, the rest of the story largely discarded, unless it made its way to us through other means. The Chronicles may be flawed, but they are still our main source for the period, and while we might challenge individual items, we still get a glimpse at how things operated back at this time.  For instance, if we look at the events happening around the New Year, we can see some common threads. The New Year is an important tradition in many cultures.  Whether it was a solar or lunar cycle—or some combination—the new year indicated a new cycle, and was often accompanied by associated symbols and rituals.  Today in the US it is often celebrated with fireworks and champagne, followed by making resolutions for the new year.  In Japan, people will often go to their local shrine or temple for an important first visit, and temple bells will ring out 108 times. Another tradition is the osechi-ryori, the  traditional new years foods.  This has grown over time from a tradition of eating a large bowl of rice to various other foods that are seen as auspicious or having special properties, such as the hardening of teeth—a major concern before the era of modern dental hygiene!  Then there are traditions such as the Kagami Biraki, or opening of the mirror, and the creation of special mochi, or rice cakes for the purpose.  Of course all of these traditions started somewhere and have evolved over time, so what do we know about the New Year celebrations during the late 7th century? One caveat: in the Chronicles, we only really see what was happening in the court, and the Yamato court at that.  There may have been local traditions that others were following that, unless we find documentation about them, we likely would never know.  But many of the court traditions were passed down to later generations. These traditions appear to include the giving of gifts; large, celebratory banquets; and the annual archery tournament. Banquets are some of the first and most common things we see.  We see a banquet as Ohoama assumed the throne in 673—which probably was the event that overshadowed anything else they might have done that year.  The following year, 674, there doesn't seem to have been much recorded, and I wonder if they were still pulling everything together after the turmoil of Ohoama's ascension.  And so it is that in the first month of 675 we really get to see the annual new year's events in their full form.  On the second day of that year, from the Royal Princes on down, all of the public functionaries presented their respects to the sovereign.  I suspect that this was a large ceremony, where everyone gathered in the courtyard of the palace together or something similar, not that each person individually went up and presented their respects—I doubt Ohoama would have wanted to sit through all of that.  Also, as we've already seen, there were limits on what parts of the palace different functionaries were allowed to enter.  So some of these well-wishers may have been "outside", others in the courtyard, and others in the palace building itself, depending on their rank and importance in the bureaucratic hierarchy. On the following day, all public functionaries, from the initial rank upwards, presented firewood.  Aston notes that this is the first mention of what would become a yearly practice.  Firewood may not seem like much, but it would have likely been important to keeping things running, especially given how early people were supposed to arrive at the palace and administrative complex each day.  This wasn't firewood for a fireplace—they didn't have those—but probably would have been used either for cooking or, I suspect, for the large braziers that burned with wood and pitch to light the darkness, particularly in the winter months.  Firewood could also be processed into smaller pieces of coal for other uses.  It is interesting that for the first ceremony, the Chronicles describe the court from the Royal Princes on down, while for the giving of firewood the order is from the initial—which is to say the lowest—ranks upwards.  This could indicate the order in which things progressed in these cases. Several days after that, on the 7th day of the first month, a banquet was given at court for the Ministers—so only the higher ranking functionaries.  But ten days later, on the 17th, everyone of rank—the Ministers of State; the Daibu, or high officials; and all of the public functionaries from the initial rank upwards had an archery meeting in the Court of the Western Gate. Archery and archery contests had been important to the Yamato people for ages—and the same on the continent.  Confucius, in his day, suggested that archery was a martial skill that even nobles should cultivate.  I believe we've noted before how archery could be used both for warfare and for just feeding your family.  As such, it was considered a particularly useful skill for just about everyone to have.  It probably also helped that it was a martial skill that noblemen and others could use to show off without actually risking any injury to themselves in the process.  I'm just saying.  And as we described at the top of the episode, this particular archery contest would, for both participants and spectators, likely have been a chance to show off the top of their game, whether in martial prowess, clothing, or behavior. And since we are looking at the new year's celebrations, let's keep this going and look at later years in Ohoama's reign. As I go through these you'll start to see the patterns, where the events I've just described will generally recur year after year, but not identically, sometimes with a shuffle in the schedule. In 676, we see that the Ministers and public functionaries pay their respects on the first day of the new year.  On the 4th day, the sovereign granted gifts to the higher level officials, from Royal Prince Takechi, down to the high officials, or Daibu, of Shoukin rank.  Their not so secret Santa gifts included robes, hakama, lined garments, obi for their waist, leg straps, and staves, or walking sticks.  We are also told that everyone above the rank of Shoukin also got an armrest thrown in, as well.  Further gifts or grants were given out several days later, on the 7th, to everyone from Shoukin on up, based on their individual circumstances.  Then, on the 15th, we again see all of the functionaries present firewood and then they were all entertained at a court banquet. The following day they held the annual new year's archery contest, with prizes, at the court of the western gate.  Those who hit the target received prizes of different values.  In his recent translation of the Nihon Shoki, Bentley references Kuroita on Article 41 of Miscellaneous Statutes, saying that this archery event was apparently a regular new year's occurrence, and even the prizes were noted as varying over time. The same day they held the archery contest, that year, Ohoama held a banquet at the Shima Palace.  Shima was the name given to the Soga Prime Minister, back in the day, so I assume that this was at or near the site of the old Soga residence? In 677, by comparison, we don't see nearly as much referenced.  There is archery at the South Gate, vice the west gate, but that is it.  The festivities in 678 similarly only talk about the archery at the south gate.  There is also mention of a preparation for worshipping the kami of heaven and earth, for which a purification was held throughout the state.  In addition, an abstinence palace, or saiguu, was erected on the bank of the Kurahashi river.  Kurahashi appears to refer to a tributary of the Ohara river, in Sakurai.  This feels less like a New Year's celebration, however, and more like a sign of merit-making.  The Saiguu would have likely been to prepare for a trip to Ise shrine, and three months later Ohoama was preparing to go to the Saiguu, but that is when Princess Towochi suddenly died, and they scuttled the plans. In 679, the court greeted the New Year with a new decree.  Ohoama declared that Princes, Ministers, and public functionaries—anyone in service to the government, basically, were to refrain from paying respects during New Years or other ceremonies to anyone except relatives of the grade of elder brother, elder sister, and above, or to the senior members of the Houses.  Princes weren't even to pay respects to their own mothers unless they were, themselves, princesses.  Ministers were likewise not to pay respects to their mothers if they were of "mean" rank.  In other words, if they were commoners. These kinds of statutes are interesting.  First of all, you ask yourself why?  In all likelihood, there were various local traditions and individuals paid respects to their parents as well as to others to whom they owed respect for one reason or another.  Here the State is ordering society such that there is a clear hierarchy, at least among the members of the court.   Since women often found advancement by marrying up, it was usual for one's mother to have been born a lower rank in society than oneself.  And so we see them enforcing the social order. That new order was based on Confucian concepts of hierarchy, and this seems to go along with those same ideas. What we don't really see is how this was enforced—if at all.  The day after that, the yearly archery competition took place at the West Gate of the palace. The next year, 680, we see a New Year's Banquet at the Court of the Great Hall.  Ohoama himself occupied the Mukai-kodono, which appears to refer to one of the smaller wings.  Based on the palace layout that we see in the posthole remains, this probably means that he was set up in the smaller wing, likely in a more intimate space, while most of the other guests were in the large hall, maintaining that crucial separation of sovereign and subjects. This New Year's archery event included Princes of the Blood all the way down to the rank of Shouken—the very lowest rank in the court—and it was held at the South Gate. You may be noticing a pattern, that the archery competition is listed as being held at either the south or west gates.  The south gate probably refers to the main gate of the later Okamoto—aka the Kiyomihara—palace.  The West gate refers to the west gate of the Ebinoko enclosure.   We talked about these and the general layout of the palace back in Episode 134, and you can check out that podcast blog post for some images of what things looked like, as well.  These gates were on the north and east sides of a large, rectangular courtyard, which was likely the actual event location.  So it isn't as if these were separate areas, just a difference of where things were set up in what was otherwise the same relative space. The following year, 681, we see similar ceremonies.  We see offerings made to the kami of Heaven and Earth, and we once again see a note about various functionaries paying their respects at court.  Even though this wasn't mentioned every year, it could have been an annual thing and just wasn't always recorded so the Chroniclers just wrote down what they had records for.  There are certainly other things we don't necessarily witness in the records, such as the annual promotions and promulgations.  We see irregular promotions, of course, such as on someone's passing, but the regular administration of the government and promotions of people to new positions is not something we really see regularly documented, since it doesn't really shed much light on the sovereign and the royal household.  And so we sometimes see things if they get mentioned, but otherwise we only see glimpses.  That would change as records became more administrative and the histories were more about simply recording what was happening—though still from a particular angle.  At this point, however, we aren't dealing with a single court record, but rather with numerous records, stories, and recollections.  That same year, 681, we also see another banquet, with Ohoama situated in the Mukai no Kodono, while the Princes of the Blood and non-royal Princes were both introduced into the inner reception chamber.  Ministers attended in the outer reception chamber.  They all received sake and musical performances, and rank advancements were given out.  Kusakabe no Kihi no Ohogata was graduated from the rank of Upper Daisen to Lower Daikin, and given the title of Naniwa no Muraji.  A few days later, Sakahibe no Muraji no Iwazumi was granted a fief with 60 horses and received presents of coarse silk, floss silk, cloth, and one hundred mattocks—the last one being a rather interesting gift, I have to admit.  Of course, in true Chronicles fashion, we have no idea why these gifts were made—we don't even have another reference to Iwazumi around there, but he must have done something. We are later told that there was the annual archery shoot, and then a decree, possibly unrelated to New Years, that the various provinces were ordered to repair the shrines to the kami of heaven and earth. The year 682 is an anomaly.  There is no mention of a banquet, nor of an archery tournament.  I wonder if this may have to do with some of the sad events of that first month.  While it started fine—Toneri no Miyatsuko no Nukamushi was raised from Daisen to Lower Shoukin—we are told that on the 18th, Lady Higami, one of Ohoama's consorts, died in the palace.  The next day there was an earthquake, and she was buried on the 27th.  A prominent illness and death may have put a pall on the ceremonies, and could explain why we don't see any mention of them for that year. It is also possible that some of this New Year tradition had become so routine that people were no longer commenting on it, and therefore the Chroniclers weren't including references to it. The following year, in 683, we again see the functionaries paying their respects.  We also see the presentation of a three legged sparrow by the Viceroy of Tsukushi, Tajihi no Mabito no Shima, along with others.  A three legged sparrow would have been something: it is reminiscent of the three legged crow, often depicted in the sun.  It is unclear if it was still alive, but that wasn't the point.  They invited the Princes of the Blood down to the Ministers to great hall, the Daigokuden, for a banquet, where the three legged sparrow was displayed. .  Later that month, Ohoama issued a decree in regards to all of the auspicious omens and made presents to everyone, from Shouken rank upwards.  There was also a general amnesty—all crimes were pardoned, from capital offenses on down, and all forced labor was remitted, so that people didn't have to provide the normal service.  The phrasing for this particular entry is intriguing.  Ohoama is mentioned as Yamato Neko Sumera no Mikoto and is specifically called a "God Incarnate".  This is one of the rare times that we see the Chronicles explicitly call out the sovereign as a living deity.  Of course, they trace the royal lineage back to Amaterasu, but there isn't a lot suggesting that the sovereign is necessarily a deity. And in reality, this was probably something that was more honorific than anything else.  Heck, at times in Japanese history we would see sovereigns selling their calligraphy to help keep the royal palace funded while warriors went around actually being in charge of things.  However, this divine language did show up in the 19th and 20th century, especially as the Tennou, now called Emperor in English terminology, once again was recognized as the Head of State, and people would actually pray to him.  Not necessarily like praying at a shrine, but out of respect.  And remember, a lot of time the Tennou was kept out of sight of regular people and hidden, much like the way that the kami were treated.  The concept of the Emperor's divinity was very much tied up in the elevation of the State and the general sense of Nationalism that had gripped Japan in the early half of the 20th century.  And so the allies quite explicitly had Emperor Showa renounce his divinity after Japan  World War II. Those studying Japanese history have probably heard of this concept, and so it is interesting to see evidence of it here, as well as the nature of the royal house, where the sovereign is kept at a distance from those of lower rank, unless they are directly serving him.  But it was not as though the sovereign was a god in the sense of being all powerful.  Even if he were considered a living, visible kami, the kami were not omnipotent, and there was no getting over the fact that our particular sovereign, Ohoama, was getting older.  Only a year or so earlier, he had suffered a rather bad illness, so he clearly was not invincible.  And it is of course possible that this language was simply royal exaggeration, rather than any attempt to define the sovereign as something more than he was.  Still, that concept would continue to play a part throughout Japanese history. The same day in 683 that Ohoama issued the pardons, we are told that there was a special performance at the Woharida Court of dance and music from Goguryeo, Baekje, and Silla—the "Three Countries" of the Korean peninsula, even if only one of them was still going strong.  The Woharida palace is thought to have been north, along the banks of the Asuka River.  It may have been moved over time—there appears to have been a palace in the Furumiya area, near Toyoura, but there is also evidence of a palace by a shared name over by Ikazuchi-no-oka, on the other side of the river.  Excavations at Ikazuchi no oka revealed pottery with the name of the palace, suggesting that this was the site, but even then, that pottery was from the later Tempyo era.  Regardless, it seems that the Asuka valley was just chock full of palaces, new and old, though the older ones were not as regularly used for government functions, one assumes. The following year, 684, we again get told about the annual archery shoot.  It took place in the Eastern court this time, with Ministers in attendance.  Apparently they had men skilled in archery shooting alongside palace attendants and little people—the word used in Japanese is "Shuju" or "Hikihito".  This word is often translated as "dwarf"; it appears to be a derogatory term for anyone considered short of stature, though it is also used to refer more generally to those seen as either lacking wit or to actors and performers. This isn't the first time we see the term.  Back in 675, about 9 years prior, Ohoama had sent orders to a number of regions near the capital, from Awaji to Tamba, to Afumi and to Mino and Wohari, among others, to send as tribute common people who could sing, shuju—or dwarfs—and jugglers.  More generally they seem to be referring to entertainers, and it strikes me that could be what is meant here.  Either way, the entertainment industry was hardly a lucrative one, and we can see that performers are almost more of a commodity, to be "paid" as tribute, rather than a professional who is "hired" to work.  I suspect that, as in many other times and places, individuals who were shorter than average often found work as entertainers in this sense—whether they wished it or not. The year 685 we don't see any mention of archery, though it probably still happened.  Instead the Chronicles focus on the various government officials paying their respects to their sovereign.  The rest of the entries for the month are largely concerned with changes to the rank system as of that year. The year 686, we get the last records of various new years festivals—four months later, the sovereign would grow terribly ill, and he would eventually pass away later that year.  However, for those still celebrating the new year in 686, that was all in the future. The last year of Ohoama's reign started out relatively like others. Ohoama went to the Daigokuden, the Great Hall of Audience, and gave a banquet to the Princes and High Officials.  There he decided to have something of a riddle challenge.  He would ask riddles, and then offer prizes for the correct answer. And no, unfortunately we don't have any of the riddles, at least that I have seen.  Aston calls these "conundrums" and notes that they are specifically nonsensical questions, and provides examples such as "Why does a horse, after a rapid run, listen to the earth? Why does a dog, when he goes slowly, raise his leg?"  Ohoama's son, Prince Takechi, answered correctly, and so did Prince Ise.  Their prizes differed in content, but in both cases were pretty extensive.  The winners received ceremonial robes, brocade or purple hakama, numerous bolts of coarse silk, many pounds of thread, hundreds of pounds of flossed Silk, and hundreds of bolts of cloth. I think that makes it quite a bit more lucrative than any of the quiz nights I've ever been to. Later that month, there was another banquet, this time for nine Buddhist monks of Daikan-daiji. Besides its status as a national temple, this may have also been related to the year before, when Ohoama had fallen ill, and prayers had been offered at Daikandaiji for his recovery.  The courthad likewise provided gifts to the temple in the last month of the previous year, and then, at the banquet, gave to the attending monks silk and cloth, based on their rank. But that wasn't the end of the gifts.  The following day the Princes and High Officials all received upper garments and hakama—likely referring to official garments—each getting one suit, each. Then, on the 13th day of the new year, the court invited 20 exceptional individuals to a banquet.  These were talented people, professors, divination specialists, and physicians.  They were also wined and dined and presented various gifts. On the 16th day, the Princes and High Officials were then invited to a banquet in the Daigokuden.  They were given gifts of silk and cloth, based on their rank.  Then they held another riddle competition, with correct answers rewarded with gifts of coarse and flossed silk. This was only a short time after disaster had struck, though a bit removed—two days earlier, in the evening, the royal storehouse at Naniwa had caught fire, eventually burning the entire Toyosaki palace complex to the ground.  Some claimed that it was actually started at a private residence,  that of Ato no Muraji no Kusuri, and then spread to the Palace.  In the end, only the military storehouse was spared. This would have been quite the tragedy for the government, but it did not halt the festivities happening down in Asuka.  The Naniwa Palace appears to have been a major government center for the administration of the state, but it was not the royal court which had been in Asuka for over a decade.  Indeed, I imagine that the news probably reached Asuka around the time of the Banquet itself. And yet, rather than putting a damper on the festivities, they continued another couple of days – presumably everything was already prepared and there was no point in canceling.  On the 17th, the court sponsored a banquet in the rear palace, presumably for the Queen and members of the imperial family.  Then the following day there was a great revel at the palace.  Ohoama took his place in front of the royal muro and made presents to performers, as well as to the singers.  As before everything varied according to rank. Asuka wasn't the only place to get in on the festivities.  The same month, the court also sponsored a banquet for the Silla envoys in Tsukushi, sending Prince Kawachi and others. Regrettably, that would be the last new year that Ohoama would see.  In the fifth month, he grew ill, and what we see in the Chronicles after that is an interesting look into how people of the time dealt with sickness. First, the court had the Sutra of Yakushi expounded at Kawaradera and held a Buddhist retreat in the palace, inviting monks to come and expound Buddhist teachings.  Yakushi, or Yakushi Nyorai—Bhaisajyaguru in Sanskrit—was known as the Medicine Buddha, and his name in Sinitic characters was basically "Master of Medicine".  It is said that he was responsible for the Eastern Pure Land, and that, as a Bodhisattva, he had made 12 great vows to cure the illnesses of all living beings in the world.  For that reason, Yakushi Nyorai was often called upon to cure illness.  In fact, six years earlier, when the Queen, Uno no Sarara Hime, had taken ill, Ohoama erected an entire temple to Yakushi Nyorai, known as Yakushiji.  He then had 100 people take vows as priests, and they attributed her recovery to this effort. In this case, however, it seems that it didn't have quite such an effect, and Ohoama remained under the weather.  We are also told that the court sent Palace Attendants, the Oho-toneri, to clean the pagodas of various temples and that a general amnesty was announced for all under heaven, emptying the prisons.  All of this points to the idea of making merit in the hope of bringing good karma, and thus healing. But the following month, Ohoama was still ill.  Divination was performed by the Onmyoji, the court diviners, and they claimed that there was a curse from Kusanagi, the sword that is considered one of the three main royal symbols.  This is the sword that was said to have been found by Susanowo in the tale of Yamata no Worochi, and which gained its name, Kusanagi, when used by Yamato Takeru, cutting down the grass to save him when his enemies tried to catch him by setting fire to the field where he was hunting.  For more on that, check out Episodes 34 and 35. Given the importance of Kusanagi, I suspect that the idea of destroying it to remove the curse was out of the question, and so it was sent to Atsuta Shrine, where it was enshrined and would largely stay except when needed for enthronement ceremonies.  And yet, even after the sword was taken away, the illness remained.  Six days later, on the 16th day of the 6th month, the court sent Prince Ise and officials to Asukadera and asked the monks there to make and oath with the Buddha to make Ohoama whole through the power of the Three Treasures of Buddhism.   For their work, the three Buddhist Officers, the Master of the Law, and the Upadhyaya and temple directors, as well as those monks with the rank of "master" each received a donation of one robe and one cover, or "Ohi". Three days later, the court ordered the hundred officials to go to Kawaradera and perfom the ceremony of lighting lanterns and giving offerings to Buddha.  Then they held a great feast and offered repentance for their transgressions.  All of this sounds like a continued attempt to make merit for the state, and thus for Ohoama. We then see the court granting the monks Hounin and Gishou 30 stipend-households to provide for them in their old age, which may be more merit-making, or possibly was related to some of the many other activities so far.  There are a few issues with this entry, and Aston and Bentley don't seem to agree on the actual date.  Bentley has it on the 28th, but that seems odd as it comes before the entry for the 22nd of the same month.  Aston has it as the 20th, but then claimes that there is something odd about the date of the 22nd. On the 22nd, we are simply told that the district kitchen of Nabari caught fire.  Aston notes that this would have been the official government arm in the district gathering food to supply the royal household—rather than being a kitchen in terms of a place to prepare food. Merit-making continued into the 7th month.  We see the Soujou and Soudzu, the primary and secondary prelates of the Asukadera, performing ritual repentance.  The following day there is another general amnesty, and Aston specifically mentions performing a Oho-harai, or cleansing. The day after taxes were halved from the provinces and corvee labor with local conscripted labor was exempted for the year.  Then we see the court presenting paper offerings to the Kunikasu Kami in Ki provinces, as well as the four shrines in Asuka and the Great Suminoe—aka Sumiyoshi—shrine. On the 8th day of the 7th month, 100 monks were invited to the court to read the Golden Light Sutra—Konkoymyou kyou.  And on the 15th there was another court issued amnesty. Despite all of these attempts to make merit and intercede with the Buddha or with various kami, Ohoama's illness continued.  We see that the court issued a decree that all things that should occur, great or small, should be reported to the queen and the crown prince—presumably because Ohoama was no longer in a state to be able to do so. Continuing with their efforts, the court declared that destitute commoners who had been forced to borrow rice seed or money before the 12th month of the previous year would be exempted from repayment.  And then the court changed the name of the year to Akami-tori, or Shuuchou.  They also renamed the palace in Asuka to "Kiyomihara"—again, go check Episode 134 for more on the palace.  "Shuuchou" is the Red Bird, likely referring to Suzaku, though Aston also points out that "Asuka" here is given as "flying bird", as well, and there had been numerous bird-related omens reported throughout the reign. Although these names would not have been used prior to this point—the 7th month of the final year of the reign—the Chroniclers applied the nengo, Shuuchou, to all of the entries for this year, and the name of the palace is often given as "Kiyomihara" is given to distinguish it from the Later Okamoto Palace, even though it was simply the latter palace with the addition of the Ebinoko enclosure. The changing of the era name was likely another attempt to change the seemingly inauspicious year, along with all of the merit-making that the court had been undergoing. And yet they kept going. The court selected 70 people who were diligent in keeping Buddhist laws and had them take the tonsure, and they sponsored a feast—or festival—in the Royal Muro of the Palace. At the same time the various princes had a statue of the Boddhisatva of Compassion, Kannon, made for the sovereign and had the Lotus sutra—the sutra where Kannon is first mentioned—read out at Daikandaiji. Kannon, or Avalokitesvara, was originally seen as a male Boddhisatva, but is often depicted as a woman.  They are also known as Guanyin, from which we get Kannon in Japanese.  Guanyin is also seen as Goddess of Mercy, and is one of the most popular figures across multiple sects of Buddhism and even outside of the Buddhist faith, where she is still seen as a goddess.  In this case, however, it seems clear that the princes were seeking compassion to relieve the sovereign of his affliction. And yet it persisted. They had 80 more people take the tonsure, and then 100 more men and women, placed 100 statues of the Boddhisatva, Kannon, in the palace, and then read out 200 volumes of the Lotus Sutra. And then they made prayers to the kami of Heaven and Earth.  And they dispatched Hata no Imiki no Iwakatsu to present paper offerings to the Tosa great shrine.  Nothing seemed to be working. In the 9th month, we see the royal princes and others, down to the various ministers, all gathered at Kawaradera making oaths for the health of the sovereigns.  This last ditch effort would go unrewarded.  Five days later, and Ohoama would pass away.  Of course, they couldn't just say that he died:  The Chronicles actually say that he divinely departed.  After all, didn't they call him an incarnate kami? Two days later, the court began the ritual of mourning, raising voices in lamentation, and setting up a temporary palace of interment in the courtyard, south of the palace.  Ohoama's body was placed there some thirteen days later, and people mourned his passing. For the rituals, we see monks and nuns performing ritual lamentation in the courtyard between 3 and 5 am, around the time that court officials would normally be waiting at the gates.  Over the next several days, various ceremonies were held and eulogies given.  We are told that the court presented offerings of food for the dead for the first time, and over the next several days monks and nuns would offer their laments and then various individuals would provide their eulogies.  Finally, on the last day of the ninth month, the eulogies concluded with Nyang-u, a Baekje prince, who pronounced a eulogy on behalf of his father, and then the Miyatsuko of various provinces came and did likewise.  There were also performances of all manner of singing and dancing. With that, the reign of Ohoama would come to an end.  The government would continue under his wife, the Queen, and Crown Prince.  We'll get into the succession in a later episode.  For now I'll just say that he was eventually buried in a large tomb in the modern Noguchi area of Asuka, and you can still go see it. And while that does bring us to the end of the reign, we still have a few more things that I want to discuss.   This episode just seemed a good time to talk about all of the various new years ceremonies, and that seemed to lead naturally into the very last year, but there is still more to discuss.  For one thing, we still haven't quite covered the spread of Buddhism and the changes in the structure.  There are also various laws and punishments that are worth covering.  Finally, there are the Chronicles themselves: we've talked about it all along, but the Nihon Shoki and the Kojiki are attributed to this era, as is the start of what would become the capital of Fujiwara-kyo—many works that Ohoama would not live to see to the end, but is largely held responsible for starting. But 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.  

LINKS to background information for the survey:1.) The Tosa 2075 Task Force website.2.) The Tosa 2075 final report.3.) The district's long-range facilities plan (adopted 2024)4.) The current ad-hoc facilities committee website, incl minutes and detailed model summaries (at the bottom).5.) Secondary model summary spreadsheet. 6.) FAQs about the proposed models and processes.7.) Analysis of learning spaces descriptions

This episode we look at many of the natural events and talk about those observing and writing things down, and why they may have wanted to do so. For more, check out our podcast blogpage:  https://sengokudaimyo.com/podcast/episode-139   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 139: Observing the "Natural" World. Members of the Onmyou-ryou, dressed in the official robes of their office, sat around in their observation tower, measuring the location of the stars.  They kept their light to a minimum, just enough so that they could write down their observations, but not so much that it would destroy their vision.  As they looked up, suddenly they saw a strange movement: a streak through the sky.  They waited, and observed, and then there was another, and another after that.  It was as if the stars themselves were falling from the heavens.  They watched as it seemed that the constellations themselves were melting and falling apart.  Quickly they scribbled down notes.  Tomorrow, with the light of day, they would consult various sources to see just what it could mean.  For now, their role was simply to observe and record.   Welcome back, everyone.  It is the height of holiday season in the US as I record this, and in our narrative we are in the middle of the reign of Ohoama, aka Temmu Tennou, who came to power in 672 and who has been shoring up the Ritsuryo state instigated by his late brother, Naka no Oe, aka Tenji Tennou.  We have talked in recent episodes about how Ohoama put a lot of the state under the control of members of the royal family, or at least those with claims to royal blood, and how he had also begun work on the Chronicles—the very works that we have been using to try and understand the history of this and earlier periods.   It seems clear that Ohoama and his cohorts were doing their best to solidify their control and, in the process, create what they felt was a modern state, leveraging the continental model, but not without their own local flavor.  After all, they were also investing in the kami based rituals of state and specifically in Ise shrine, which they claimed as an ancestral shrine for their lineage. This episode, let's dig into another thing that was getting reported around this time.  And that is… science!  Or at least observations of the world and indications of how people were interacting with it. Before going into the subject, I want to acknowledge that "science", or "Kagaku" in modern Japanese, may not look like what we think of as "science" today.  The word "Kagaku" itself appears to come about in the late Edo period, and became associated with the western idea of "Science" in the Meiji period.  Today we think of it as observations, yes, but also testing via the scientific method. I think it might be more appropriate to categorize a lot of earlier science under a term like "learning" or "study", and it seems to have encompassed a wide range of topics of study, some of which we would include as "science" and some which we might refer to more as "arts".  There is also a very fine line with religion and philosophy as well. From a modern perspective, I think one could fairly argue that "science"—particularly the so-called "hard" sciences—refers to something that can be empirically tested via the scientific method.  So you can see something, form a hypothesis, create a test, and then that test should produce the same results no matter who conducts it, assuming you account for the variables. And please don't @ me about this… I know I am simplifying things.  This isn't a podcast about science unless we are talking about the social sciences of history and archaeology. In contrast to our modern concept of science, much of what we see in the Asuka era is built around using our reasoning to arrive at the truth of something.  In cases where we are dealing with clearly physical phenomena that have observable causes and effects, this can lead to remarkably reliable results.  One example of this is calendrical science—it isn't that hard to observe the passing of days and seasons.  Even the rotation of the earth and the movements of stars and even something with as large a period as comets could be observed and tracked, especially if you had centuries of data to comb through.  In fact, they often would predict things that it turns out they couldn't, themselves, see.  They could predict that an eclipse would occur, for example, even when that eclipse was only visible somewhere else.  And they didn't have to calculate gravitational pull, mass, or distances between different heavenly bodies for that to occur. Similarly, in the agricultural sphere: you had so many people who observed the seasons and would figure out new ways of doing things.  It doesn't take an understanding of chlorophyl to know that plants generally do better when exposed to sunlight. I believe the leap happens when you get to things that go beyond purely observable means.  Sickness, for example—how do you explain viruses or germs without equipment like microscopes to see what our eyes alone cannot?  And if such "invisible" things could cause so much damage, then why could there not be other "invisible" elements, such as kami and boddhisatvas?  And as humans we are driven to make connections.  It is one of the things that has driven our technological innovation and rise, but it is also something that can easily go awry.  Like when you are sitting in a dark house, alone, and you hear a noise.  Rationally, you might know that houses settle and creak, but that doesn't necessarily stop your brain from connecting it with thoughts that someone must be in the house making that noise. Or even how we make judgments based on nothing more than how someone talks or what they look like, because our brains have made connections with those things, for good or ill. A large part of the rationalization that was accomplished in Asian thought had to do with concepts of Yin and Yang, the negative and the positive, the dark and the light.  This was thought of as a kind of energy—qi or ki—that was embedded in things.  We discussed this somewhat back in episode 127, because yin yang theory, along with the five element theory, known as Wuxing or Gogyou in Japanese, became embedded in the idea of the calendar.  Why was summer hot, except that it was connected with an excess of fire energy?  And the cold, dark days of winter would be associated with an excess of water, naturally. I should note that while this is one of the more comprehensive philosophical systems in use, it was not the only means by which various phenomena and effects were rationalized.  After all, it had to be imposed on a framework of how the world otherwise worked, and descriptions of the world came from a variety of places.  There was, for example, the Classic of Mountains and Seas, or Sanhaijing, which detailed the world as envisioned in the period before the Qin dynasty, although there were occasional updates.  The Sanhaijing  described regular plants and animals in the same breath as gods and monsters.  There were also various buddhist sutras, which brought their own cosmological view of the universe that had to be squared with other visions, including those passed down locally describing the archipelago as the "Reed Plain" and giving particular importance to eight of the islands—though which eight depends on which variant of the creation myth you are referencing. To categorize the study of the natural—and what we would consider the supernatural—world around them, the Ritsuryou set up specific bureaus.  One of these was the Onmyou-ryou, the Bureau of Yin-yang, also known as the Onyo no Tsukasa.  This Bureau oversaw divination, astronomy, time, and calendars.  At its head was the Onmyou-no-kami.  Below them were the various scholars studying the core subjects, as well as technical practitioners to carry out the rites and divination. On the continent, priority was generally given to astronomical and calendrical studies, and many of the more magical practices or rituals would fade away, likely because there were local Taoist institutions who could take up much of that work.  In Japan, however, it seems that the calendrical studies tended to ossify, instead, while onmyoji came to fill a role not just for the state but also among the population for divination and other such practices.  Even into the Edo period one could find private onmyoji, and the Bureau itself lasted until the very beginning of the Meiji period. Another important institution of the Ritsuryo government for learning was the Daigakuryou, the Bureau of Great Learning.  Students of Japanese may recognize the term "Daigaku" referring, today, to universities. The original concept for the Daigaku-ryou, or Daigaku no Tsukasa, was focused on the study of those things that were considered perhaps a bit more practical and necessary to anyone who might want a political career.  Since this was founded on concepts of Confucian government, it is little wonder that it was originally designed to focus on Confucian studies, among other things.  This fits into the idea of a supposed meritocracy, where one's education was part of the examination.  You may recall from Episode 115 we talked about the National University in Chang'an, which is likely something that the Daigaku Ryou could only ever dream of becoming. Early arts taught at the Daigaku Ryou included the Confucian classics, mathematics, writing, and Chinese pronunciation.  These were all things that you would need to know to become a part of the bureaucracy The idea of a school may have been born along with the early institution of the government, with mention as early as 671, in the last year of Naka no Oe's reign, but we don't have it clearly established in the code until later.  Full operations may have been somewhat delayed due to the tumultuous events of Ohoama's accession to power in 672, but we do see it explicitly mentioned in the year 675.  On the first day of the year we are told that Students from the Daigaku Ryou, along with students from the Onmyou-Ryou and from the Gaiyaku Ryou, the Bureau of External Medicine; along with the Woman of S'ravasti, the Woman of Tara, Prince Syeonkwang of Baekje, and Silla labourers offered presents of drugs and various rarities. We talked about the first two, the Daigaku-ryou and the Onmyou-ryou, but the Gaiyaku Ryou doesn't seem to have a lot of information out there beyond this mention.  Later there would a "Ten'yaku Ryou", or Bureau of Medicine, established in the code.  Since we don't have any extant codes from this period beyond what was written down in the Nihon Shoki, we don't know for certain what the Gaiyaku-ryou was , and it is possible that the Gaiyaku-Ryou was a precursor to the Ten'yaku Ryou.  "GAI" means "outside" or "external", leading me to wonder if this referred to external medicine in contrast to internal medicine, or if it meant medicine or drugs from outside teh archipeloago. I would point out that these students are found with the Woman of S'ravasti, or Shae; the Woman of Tara; a Baekje prince and Silla labourers.  In other words, they were all people from outside of the archipelago.  This is not entirely surprising as it was from outside that much of the learning was coming into the country. "Yaku" or "Kusuri", which can be translated as either "Drugs" or "medicine", could refer to a number of things.  How effective they were is somewhat questionable. Almost certainly some of them had confirmed medicinal efficacy, but others may have been thought to have been effective due to things like their connection to the five elements, or wuxing, theory. For example, something red might be assumed to have a warming effect because of the presumed presence of the fire element.  And the power of the placebo effect no doubt made them seem at least partially effective.  Consider, for example, how many people will swear by certain remedies for the common cold when all it really does is distract you, or perhaps make you a bit more comfortable, until the symptoms pass on their own. A more certain science was probably that of Astronomy, which we've mentioned a few times.  The passage of the stars through the sky was something that could be easily observed.  There is a theory that some of the first lines in the Yijing, or book of changes, may actually be a description of the changing of seasons as different aspects of a given constellation rise over the horizon, and the placement of certain stars would help in the adjustment of the lunar calendar, since the moon's orbit does not match up exactly with the solar year, and year the solar year was quite important to things like agriculture and even sailing to the mainland. This all makes 675 a seemingly banner year for science, as four days after the presentation of medicine to the throne, the government erected a platform by which to observe the stars.  This wouldn't need to be much—it could have been an earthen mound, or just a tower, from which one could get above the ground, presumably see over any buildings, to the horizon.  Granted, Asuka might not be the best place for such observations, with the nearby mountains meaning that the true horizon is often obstructed.  Nonetheless, it may have been enough to make calculations. Astronomy platforms, or Tenmondai, would continue to be used up until at least the Meiji period.  Without a telescope, observations were somewhat limited—though they also didn't have the same level of light pollution that we have today.  Remember, many woke just before dawn and went to sleep not too long after the sun went down, which only makes sense when you are living in a place where creating light, while doable, also ran the risk of burning your entire house to the ground. It is worth noting that the sky for the ancient Japanese was likely quite different than what most of us see when we look up, unless you are fortunate enough to live in a place with very little light pollution.  For many of those living today in the cities and suburban landscape, go outside at night and you might see the moon and some of the brightest stars, but for most of the ancient Japanese, they would look up and see the heavenly river, the Amakawa, or Milky Way.  They would have looked up at a sky glittering with myriad dots of light, as well as planets and more.  It was both familiar and strange—something one saw regularly and yet something that was also extremely inaccessible. Astronomical observations would have been important for several reasons, as I've mentioned.  They would have been used to keep the calendar in check, but they would also have likely been used to help calibrate the water clock, which helped to tell time.  Of course, going back to the five elements and yin yang theory, it is also believed that the energy, the qi or ki, changed with the seasons and the movements of the stars and planets—planets were not known as such, of course, but their seemingly erratic movements compared to bright lights in the sky meant they were noticed and assigned values within the elemental system. One of the things that came with the changing seasons, the heavenly movements, and the flow of ki was a concept of "kata-imi", literally directional taboos.  There were times when certain directions might be considered favorable or unfavorable for various actions.  This could be something as simple as traveling in a given direction.  In the centuries to come this would spawn an entire practice of kata-tagae, or changing direction.  Is the north blocked, but you need to travel there, anyway?  Well just go northwest to say hello to a friend or visit your local sake brewery, and then travel due east.  Ta-da!  You avoided going directly north!  There were also mantra-like incantations that one might say if they had to travel in an inauspicious direction to counteract the concept of bad influences. This also influenced various other things, and even today you will often see dates where a year and month might be followed by simply the character for "auspicious day" rather than an actual day of the month. So observing the heavens was important, and it was also important that they tostudy the works of those on the continent, whose records could help predict various astronomical phenomena.  Except that there was one tiny problem:  I don't know if you've noticed, but Japan and China are in two different locations.  Not all astronomical phenomena can be observed from all points of the globe.  The Northern Lights, for example, are rarely seen in more southerly latitudes, and while eclipses are not too rare, a total eclipse only impacts certain areas of the earth, along relatively narrow paths. I mention this because it isn't always clear if the records we get in the Nihon Shoki are about phenomena they directly observed or if they are taking reports from elsewhere and incorporating them into the narrative.  One such event is the comet of 676. The entry in the Nihon Shoki tells us that in the 7th lunar month of the 5th year of Temmu Tennou, aka 676 CE, a star appeared in the east that was 7 or 8 shaku in length.  It disappeared two months later. We've mentioned some of this before, but the sky was divided up into "shaku", or "feet", though how exactly it was measured I'm not entirely sure.  It appears to be that one foot was roughly 1.5 degrees of the sky, give or take about a quarter of a degree, with 180 degrees from horizon to horizon.  So it would have been about 10 to 12 degrees in the sky.  Another way to picture it is if you hold out your arm towards the object, and spread your index and little finger, it would probably fit between those two points.  This comet hung around for some time, and a great part about a comet like this is that it was viewable from multiple locations.  After all, as the earth turned, different areas were exposed to the comet as it passed through our part of the solar system.  Thus we have records of it from not just the Nihon Shoki:  We also find it in the Anglo-Saxon chronicles, where it was thought to have foretold the end of Bishop Wilfred's control of Northumbria.  We also see it in Tang, Silla, and Syrian sources. These sources aren't always in complete agreement.  For one thing, they noted when they first saw it, which might have been impacted by local conditions.  And then conversion between lunar and solar calendars can also sometimes get in the way.  Roughtly speaking, we have the Nihon Shoki providing dates of somewhere from about August or September of 676, on the Western calendar, to October or November. Tang sources put it from 4 September to 1 November.  Silla Chronicles claim that it first appeared in the 7th lunar month, so between August and September.  A Syrian Chronicle notes a comet from about 28 August to 26 October in the following year, 677, but this is thought to have been a mistake.  European sources generally seem to claim it was seen in August and lasted for three months.  All of these sightings put it at roughly the same time. Working with that and with known comets, we think we actually know which comet this is:  The Comet de Cheseaux also known as the Comet Klinkenberg-Cheseaux.  And I should mention this is all thanks to a research paper by M. Meyer and G. W. Kronk.  In that paper they propose that this is the comet with the designation of C/1743 X1, or the common names I just mentioned.  If so, based on its trajectory, this comet would have been visible in 336, 676, 1032, 1402, 1744, and is next predicted to show up in 2097.  And no, those aren't all exactly the same amount of time.  It is roughly every 350 years or so, but with the movements of the solar system, the planets, and various gravitational forces that likely slow or speed up its movement, it doesn't show up on exactly regular intervals.  Still, it is pretty incredible to think that we have a record of a comet that was seen the world over at this time, by people looking up from some very different places. Comets were something interesting for early astronomers.  They may have originally been seen as particularly ominous—after all, in the early eras, they were hardly predictable, and it would take years to get enough data to see that they were actually a somewhat regular occurrence.  In fact, it is likely that early astronomers were able to figure out eclipse schedules before comets.  Still, they seem to have come to the realization that comets were in fact another type of natural and reoccurring phenomenon.  That isn't to say that they didn't have any oracular meaning, but it did mean they were less of an obvious disturbance of the heavenly order. We have another comet mentioned in the 10th lunar month of 681, but that one seems to have had less attention focused on it, and we don't have the same details.  Then in the 8th lunar month of 682 we have an entry about a Great Star passing from East to West—which was probably a shooting star, rather than a comet.  Comets, for all that they appear to be streaking across the sky thanks to their long tails, are often relatively stable from an earthbound perspective, taking months to appear and then disappear again. Then, on the 23rd day of the 7th month of 684 we get another comet in the northwest.  This one was more than 10 shaku in length—about 15 degrees, total, give or take.  Given the date, we can be fairly confident about this one, as well: it was the famous Halley's comet.  Halley's comet is fascinating for several reasons.  For one, it has a relatively short period of about 72 to 80 years, though mostly closer to 75 to 77 years in between sightings.  The last time it visited the earth was in 1986, and it is expected back in 2061.  Halley's comet has been recorded since the 3rd century BCE, and, likely because of its short period, it was the first periodic comet to be recognized as such.  There are other periodic comets with short periods, but many of them are not visible with the naked eye.  Halley's comet is perhaps the most studied comet, given its regular and relatively short periodicity.  It is also connected to the famous writer, humorist, and essayist, Samuel Langhorne Clemens, aka Mark Twain.  He was born only a few days after the comet reached perihelion in 1835 and died a day after it reached the same point again in 1910, and while he may not have visited Japan in his lifetime, it was a period of great change both in his home country of America and in Japan.  America, of course, would undergo a Civil War over the issue of slavery in the early 1860s, and shortly after that Japan would have its own civil war in the form of the Meiji Revolution.  And while he never visited—and translation could only do so much to capture the art of his prose—Mark Twain's works were apparently quite influential in Japan in the early 20th century. Of course, comets were just one of the celestial phenomena to be observed.  The astronomers were interested in just about anything happening in the sky.  We have accounts of both solar and lunar eclipses, and not necessarily full eclipses either.  We even have notice of the movement of some planets, such as in 681, when they noted that the planet mars "entered" the moon. Obviously the astronomers weren't recording every raincloud that came through—at least not in the main chronicles—but they did capture a fair number of events.  They did record particularly memorable storms.  For instances, in the 8th lunar month of 675 there was a storm that is said to have caused sand to fly and which then damaged houses.  This sounds like a wind storm without rain—after all, if there was rain, you would expect that the sand would have been wet and tamped down.  It is possible to have hurricane level winds without the rain.  While typhoons typically bring rain, especially as they usually build up their strength at sea, it is possible to have the winds alone, as I've experienced, myself, in Tokyo.  This most likely happens in an isolated area—there is water and rain somewhere, but the typhoon can be large, so parts of it may only get the wind and little or no rain.  I wonder if something like that happened in this instance.  It is also possible that this record refers to actual sand being brought across from the continent.  In some instances, sand can be lifted up from as far away as Mongolia and carried all the way to Japan, though it is pretty rare. And it wasn't just wind and sand.  We get accounts of hail coming down as large as peaches, torrential rainstorms, and even ash, likely from a volcanic eruption that was otherwise unrecorded.  There are also accounts of snow, though typically recorded in times where you wouldn't expect to see it, such as the third lunar month, which would mean snow in late April or early May. Mostly these storms are mentioned in terms of how they affected the immediate fortunes of the living, but sometimes storms did even more damage.  In 682, for example, a hoar-frost was reported in both Shinano and Kibi in the 7th lunar month.  On its own, this probably wouldn't have been worth mentioning, but the chroniclers add that because of storms the "five grains had not formed".  So storms had diminished the crops and the hoar-frost was apparently the killing blow.  The harvest that year would be lean, and it would not be a happy time for many that winter. And then, just as important as what was happening was what was not.  There are several mentions of droughts, particularly towards the end of Spring, early Summer.  This is traditionally a drier period, and if it is too dry it could harm the harvest.  And so the government was expected to find a way to bring the rain—a tall order, the general resolution to which seems to be prayers and rituals designed to bring rain.  In a place like Japan, I suspect that it was usually just a matter of time before the prayers were "successful", thus reinforcing their presumed efficacy. Some of the things that they recorded were a bit more mysterious.  For example, in the second lunar month of 680 we are told that a sound like drums was heard from the East.  There are many things this could theoretically be, from rumbles of thunder to some other phenomenon, though the following year we have a note about thunder in the West, so theoretically they knew the difference between thunder and drums.  Later that same year, 680, we are told that there was a "brightness" in the East from the hour of the dog to the hour of the rat—about 8pm to midnight.  Was this some kind of aurora?  But wouldn't that have been in the north, rather than the east?    Could it have been some kind of lightning?  But that is a long time for a lightning storm to hang around.  And there are other strange things, some of which seem impossible and we have to doubt.  For example, in 684 they said that, at dusk, the seven stars of the Big Dipper drifted together to the northeast and sank.  Unless they are just recording the natural setting of the stars of the big dipper.  Certainly, over time the constellation appears to rotate around the north star, and it dips down to or below the horizon in the autumn months.  So were they just talking about the natural, yearly setting of the stars, or something else? There may be some clues in that the 11th lunar month, when that was recorded, we see several other heavenly phenomena recorded.  Two days after the Big Dipper set, at sunset, a star fell in the eastern quarter of the sky that we are told was as large as a jar.  Later, the constellations were wholly disordered and stars fell like rain.  That same month, a star shot up in the zenith and proceeded along with the Pleiades until the end of the month.  While this sounds like shooting stars and a possible meteor shower, a later commenter suggested that this was all a heavenly omen for the state of the court, showing the "disordered" state of the nobility at this time.  Of course, this was also a year and change before the sovereign's eventual passing, so there is also the possibility that the Chroniclers were looking at events later and ascribing meaning and importance after the fact. In another account of something seemingly wonderous: in 682 we are told that something shaped like a Buddhist flag, colored like flame, was seen by all of the provinces and then sank into the Japan sea north of Koshi.  A white mist is also said to have risen up from the Eastern mountains. There are various things that could be going on here.  It strikes me that the white mist could be a cloud, but could also be something volcanic.  And the flame colored prayer flag makes me think about how a high cloud can catch the light of the rising or setting sun.  That could look like a flag, and can seem extremely odd depending on the other conditions in the sky. Or maybe it was aliens. Okay, it is unlikely that it was aliens, but I think that these do give an idea of the kinds of records that were being made about the observed phenomena.  Obviously the Nihon Shoki is recording those things that were considered particularly significant for whatever reason.  This could just be because it was something odd and unexplained, or perhaps it was more well known but rare.  It may have even had religious connotations based on some aspect, like evoking the image of Buddhist flags.  And it is possible that it was thought to have had significant impact on events—perhaps even an impact that isn't clear to us today, many centuries removed from the events. Some things were clear, however.  Lightning strikes are often mentioned specifically when they strike something of note.  In 678, we are told that a pillar of the Western Hall of the New Palace was struck by lightning, though apparently the building itself survived.  Then, in 686, Lighting appeared in the southern sky with a large roar of thunder.  A fire broke out and caught the tax cloth storehouse of the Ministry of Popular affairs, which immediately exploded in flames.  After all, a thatched roofed, wooden building filled with kindling in the form of cloth—and likely a  fair amount of paper and writing supplies to keep track of it all—sounds like a bonfire waiting to happen.  There were reports that the fire had actually started in Prince Osakabe's palace and then spread to the Ministry of Popular Affairs from there. It is also worth noting that recording of such events was still somewhat new to the archipelago as a whole. They were learning from the continent, but also defining their own traditions. Observations of natural phenomena weren't just relegated to celestial occurrences or weather.  After all, there was something else that one could observe in the sky:  birds.  Now this wasn't your average bird-watching—though I'm not saying that there weren't casual birders in ancient Japan, and if we ever find someone's birding diary from that era I think that would be so cool.  But there were some things that were significant enough to be mentioned. For example, in 678 we get a report of "atori", or bramblings.  Bramblings are small songbirds which are found across Eurasia.  Notably they are migratory, and are known to migrate in huge flocks especially in the winter time, and sure enough on the 27th day of the 12th month we are told that the bramblings flew from the southwest to the northeast, covering the entire sky.  This makes me think about some of the other mass migrations that used to occur that have largely been reduced significantly due to habitat loss, disruption to traditional migratory routes, and other population pressures on various bird species.  Still, having so many birds that it blocked out the sky certainly seems a significant event to report on.  We later see a similar account in 680, with the flock moving from southeast to northwest.  Given the location of Asuka it sounds like they were flocking in the mountains and heading out over the Nara Basin, perhaps seeking food in another mountainous area. In 682, the birders were at it again.  This time, around midday on the 11th day of the 9th lunar month, several hundreds of cranes appeared around the Palace and soared up into the sky.  They were there for about two hours before they dispersed.  Once again, cranes are migratory and known to flock.  Cranes are also known as a symbol of long life and joy—and I can understand it.  Have you ever seen a flock of cranes?  They are not small birds, and they can be really an incredible sight.  Flocks of cranes themselves were probably not that rare, and it was no doubt more about so many gathering around the palace which made it particularly special. It wasn't just birds in the sky that were considered important symbols, though.  Birds often are noted as auspicious omens.  Usually strange birds, plants, or other such things are found in various provinces and presented to the throne.    So in 675, Yamato presented auspicious "barn-door fowl", likely meaning a fancy chicken.  Meanwhile, the Eastern provinces presented a white falcon and the province of Afumi presented a white kite.  Chickens are associated with the sun and thus with the sun goddess, Amaterasu, and albino versions of animals were always considered auspicious, often being mentioned in Buddhist sources.  Later, in 680, we see a small songbird, a "Shitodo", also described as white, and probably albino, sent to the court from nearby Settsu. Then, in 681 there is mention of a red sparrow.  Red coloration is not quite the same as albinism, though it is something that does occur at times, when the brownish coloration comes out more red than brown, and I suspect this is what we are talking about.  This is most likely just a recessed gene or genetic mutation, similar to causes for albinism, but just in a different place in the DNA.  As for why it was important:  I'd first and foremost note that anything out of the ordinary (and even some ordinary things) could be considered a sign.   Red was also seen as an auspicious color, so that may have had something to do with it as well.  And then there is the concept of Suzaku, the red bird of the south.  Suzaku is usually depicted as an exotic bird species of some kind, like how we might depict a phoenix.  But it was also just a "red bird", so there is that, and perhaps that was enough.  Not that this red sparrow was "Suzaku", but evoked the idea of the southern guardian animal.  A year prior, in 680, a red bird—we aren't told what kind—had perched on a southern gate, which even more clearly screams of the Suzaku aesthetic. It is probably worth noting here that in 686, towards the end of the reign, not that anyone knew it at the time, Ohoama decided to institute a new nengo, or regnal period.  It was called Shuuchou—red or vermillion bird—and it likely referred to Suzaku.  This nengo was cut short, however, with Ohoama's death that same year.  Nengo were often chosen with auspicious names as a kind of hope for the nation, so clearly "red bird" was considered a good thing. A month after the red sparrow, Ise sent a white owl, and then a month after that, the province of Suwou sent a red turtle, which they let loose in the pond at the Shima palace.  Again, these were probably just examples of animals seen as auspicious, though they would have likely been recorded by the Onmyou-ryou, who would have likely combed through various sources and precedents to determine what kind of meaning might be attached to them. Color wasn't the only thing that was important.  In 682, the Viceroy of Tsukushi reported that they had found a sparrow with three legs.  There are numerous reasons why this could be, but there is particular significance in Japan and Asia more generally.  A three legged bird is often associated with the sun Andusually depicted as a black outline of a three legged bird inside of a red sun.  In Japan this was often conflated with the Yata-garasu, the Great Crow, which is said to have led the first mythical sovereign, Iware Biko, to victory in his conquest of Yamato.  Thus we often see a three legged crow depicted in the sun, which was an object of particular veneration for the Wa people from centuries before.  And I suspect that the little three-legged sparrow from Tsukushi  I suspect that this had particular significance because of that image. Animals were not the only auspicious things presented to the throne.  In 678, Oshinomi no Miyatsuko no Yoshimaro presented the sovereign with five auspicious stalks of rice.  Each stalk, itself, had other branches.  Rice, of course, was extremely important in Japan, both from a ritual and economic sense, so presenting rice seems appropriate.  Five stalks recalls things like the five elemental theory—and in general five was consider a good number.  Three and five are both good, prime numbers, while four, pronounced "Shi", sounds like death and is considered inauspicious.  Three, or "San" is sometimes associated with life, and five is associated with the five elements, but also just the fact that it is half of ten, and we have five fingers on one hand and in so many other ways, five is regarded as a good number in much of Asia. That the stalks had multiple branches likely referred to them bearing more than the usual amount of rice on them, which seems particularly hopeful.  Certainly the court thought so.  In light of the auspicious gift, all sentences of penal servitude and lower were remitted.  In 680, Officials of the Department of Law gave tribute of auspicious stalks of grain, themselves.  I'm not sure, in this case, that it was all that they hoped, however, as that began three days straight of rain and flooding. A year earlier, in 679, we are told that the district of Ito, in Kii, immediately south of Yamato, sent as tribute the "herb of long life".  We are told that it "resembled" a mushroom—probably meaning it was a mushroom, or maybe something formed into a mushroom shape.  But the stem was about a foot long and the crown was two spans, about 6 feet in diameter.  This is pretty incredible, and I have to wonder if there is a bit of exaggeration going on here. Another tribute was a horn found on Mt. Katsuraki.  It branched into two at the base, was united at the end, and had some flesh and hair still attached, about an inch in length.  They claimed it must be horn or a Lin, or Kirin, sometimes referred to as an Asian unicorn—a mythical creature considered to be quite auspicious and benevolent.  This was on the 26th day in the 2nd lunar month of the year 680, probably around March or April.  I highly suspect that what they found was an oddly shaped bit of antler from  a buck whose antlers had begun to come in and which might have been taken out by wolves or bears or something else altogether.  The fact that the ends were said to be fused together could just be referring to some kind of malformation of the antlers.  The fur and flesh could mean that the antlers were still growing—antlers would probably just be coming in around early spring time.  Still, there is no telling how long it was there, so it could have been from the previous year as well.  Attributing it to a kirin seems a bit of a stretch, but it was clearly something unusual. Animals and plants were recorded in tribute, but also when something odd happened.  Fruiting out of season was one such occurrence, which we've seen elsewhere in the chronicles as well.  There was even a record when the famous Tsuki tree outside of Asukadera had a branch fall down.  Presumably it was a large and noticeable branch, and by now this appears to have been a tree with a bit of age to it that had seen a lot, so it makes sense it got a mention. Finally, we go from the heavens to the earth.    Perhaps the most numerous observations in the Chronicles were the earthquakes.  We've noted in the past that Japan is extremely active, volcanically speaking, so it makes sense that there are multiple accounts of earthquakes each year, especially if they were compiling reports from around the country.  Most of these are little more than just a note that there was an earthquake, but a few stand out. The first is the 12th lunar month of 678.  We are told that there was a large earthquake in Tsukushi—modern Kyushu. The ground split open to the width of about 20 feet for more than 30,000 feet.  Many of the commoners' houses in the area were torn down.  In one place there was a house atop a hill, and though the hill crumbled down the house somehow remained intact.  The inhabitants had apparently been home and must have been oblivious, as they didn't realize anything had happened until they woke up the next morning. Again, probably a bit of hyperbole in here, but if we think back to things like the 2016 Kumamoto earthquake, where large areas of land shifted noticeably along the fault lines, it is likely that this was a similar or even more catastrophic event.  And here I'll give a quick plug for Kumamoto, which is still working to rebuild from the earthquake, and if you ever get a chance, I recommend a visit to the Kumamoto Earthquake Memorial Museum or Kioku, where you can see for yourself just how powerful mother nature can be. Another powerful earthquake was mentioned in the 10th lunar month of 684.  If the earthquake in Tsukushi had hit mostly agricultural areas, based on the description, this seems to have hit more populated regions.  We are told that it started in the dark of night, the hour of the boar, so about 10pm, give or take an hour.  The shaking was so bad that throughout the country men and women cried out and were disoriented—they could not tell east from west, a condition no doubt further hindered by the dark night sky.  There were mountain slides and rivers changed course, breaking their banks and flooding nearby areas.  Official buildings of the provinces and districts, the barns and houses of the common people, and the temples, pagodas, and shrines were all destroyed in huge numbers.  Many people and domestic animals were killed or injured.  The hot springs of Iyo were dried up and ceased to flow.  In the province of Tosa, more than 500,000 shiro of cultivated land sank below sea level.  Old men said that they had never seen such an earthquake.  On that night there was a rumbling noise like that of drums heard in the east—possibly similar to what we had mentioned earlier.  Some say that the island of Idzu, aka Vries Island, the volcanic island at the entrance of Edo Bay, increased on the north side by more than 3,000 feet and that a new island had been formed.  The noise of the drums was attributed to the gods creating that island. So here we have a catastrophic quake that impacted from Iyo, on the western end of Shikoku, all the way to the head of Edo Bay, modern Tokyo.  This appears to be what seismologists have labelled a "Nankai Trough Megathrust Earthquake".  Similar quakes have occurred and are predicted to occur in the future., along a region of Japan from the east coast of Kyushu, through the Seto Inland Sea, including Shikoku, through the Kii peninsula and all the way to Mt. Fuji.  The Nankai Trough, or Southern Sea Trough, is the area where the continental shelf drops down, and where the Philippine tectonic plate slips underneath the Eurasian—or more specifically the Amuric—plate.  As these plates move it can cause multiple events all along the trough at the same time.  Since being regularly recorded, these quakes have been noted every 100 to 150 years, with the last one being the Showa Nankai quakes of 1944 and 1946. For all of the destruction that it brought, however, apparently it didn't stop the court.  Two days after this devastating quake we are told that Presents were made to the Princes and Ministers.  Either they weren't so affected in the capital, or perhaps the date given for one of the two records is not quite reliable.  Personally, I find it hard to believe that there would be presents given out two days later unless they were some form of financial aid.  But what do I know?  It is possible that the court itself was not as affected as other areas, and they may not have fully even grasped the epic scale of the destruction that would later be described in the Chronicles, given the length of time it took to communicate messages across the country. Which brings us back to the "science" of the time, or at least the observation, hoping to learn from precedence or piece out what messages the world might have for the sovereign and those who could read the signs.  While many of the court's and Chronicler's conclusions may give us pause, today, we should nonetheless be thankful that they at least decided to keep notes and jot down their observations.  That record keeping means that we don't have to only rely on modern records to see patterns that could take centuries to reveal themselves.  Sure, at this time, those records were  still a bit spotty, but it was the start of something that would be remarkably important, and even though these Chronicles may have been focused on propaganda, the fact that they include so many other references are an incalculable boon to us, today, if we can just see to make the connections.  And with that, I think I've rambled enough for this episode.  We still have a couple more to fully cover this period. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Send us a text[Podcast Sponsor] Kind Cotton: Soft, sustainable apparel, where every purchase provides a book to a child.In this powerful episode, Becca sits down with Dr. Anne Ishimaru and Dr. Dakota Irby, authors of Doing the Work of Equity Leadership for Justice and Systems Change, to unpack what it really means to lead for equity in today's schools.Together, they trace the evolution of equity leadership through four distinct phases: morning (where new roles and policies first take root), midday (when equity becomes embedded in systems), evening (as communities and intentional connections deepen), and night (when resistance and federal mandates challenge the work).The conversation gets real about what it takes to sustain momentum through each phase, using data with purpose, centering student and parent voices, and investing in professional learning that drives genuine change.Listeners will walk away with actionable strategies like applying targeted universalism, navigating relationships with challenging stakeholders, and creating school environments where adults learn and grow just as much as students do.Check out The Principals Exchange Virtual Conference [January 28-29, 2026]! 

A major milestone in your organization is the perfect time to take stock of what you've achieved and chart a path for the future. In this episode, Melissa interviews President & CEO of Texas Organ Sharing Alliance Joe Nespral and TOSA's Director of Communications Casey Casseb, to discuss celebrating 50 years of their organization's important work in organ donation.About Joe:Joseph Nespral, MD, CPTC is the President & CEO of Texas Organ Sharing Alliance. Joe has been with TOSA since July 1997 and was promoted to CEO in October 2016. Joe has an extensive background in Organ Procurement Organization leadership in operations, restructuring, policy analysis, business development and quality improvement.About Casey:Casey Casseb has been creating and executing creative marketing, media, and events for unique brands for over 20 years. She has experience collaborating with Fortune 500 brands and is a strong advocate for personalized, committed, and exceptional service to all clients, both internal and external. Currently, she serves as the Texas Organ Sharing Alliance's Director of Communications.Topics covered:- Joe and Casey's career milestone moments- Celebrating TOSA's 50th anniversary- Organ donation myths and misconceptions- Joe and Casey's favorite TOSA memories- Insights on communicating sensitive topicsResources mentioned: Texas Organ Sharing AllianceDonate Life TexasTOSA Wall of Heroes"Latinas in Public Relations: Shaping Communications, Communities, and Culture""Smart Talk: Public Relations Essentials All Pros Should Know"MVW Communications

Stu Levitan welcomes Wauwatosa Mayor Dennis McBride for a conversation about his new book A City on the Edge: Pandemic, Protest and  Polarization. It's a gripping and insightful first-person account of what it was like to be the newly elected chief executive of a Wisconsin city during the twin traumas of 2020 – the onset of COVID and the murder of George Floyd.  In particular, a city with its own unique history of racial extremes – founded by east coast abolitionists in the mid-nineteenth century who made it a stop on the Underground Railroad, which by the early twentieth century had passed a “sundown law” requiring nonwhites to leave before dusk. And in the 21st century, a city where a Black police officer had fatally shot three persons of color in five years, the third coming less than four months before Black Lives Matter protests rocked urban areas around the country. Wauwatosa is politically liberal, home to the state's largest medical center, the state's busiest mall, leading manufacturers, research parks, and several college campuses. Th best thing about Wauwatosa, of course, is that Bob Dylan immortalized it as Wow Wow Toaster in lyrics he wrote in late 1961 he called “On, Wisconsin,” which Milwaukee musician Trapper Schoepp developed into an actual song. Dennis McBride is Tosa's 17th Mayor, elected to four-year terms in 2020 and 2024.  He earned a journalism degree from the University of Wisconsin-Milwaukee, a master's degree in public administration from Princeton University, and a law degree from New York University, and served 24 years as a Senior and Supervisory Trial Attorney for the U.S. Equal Employment Opportunity Commission. Prior to his election as mayor, he served ten years on the Wauwatosa common council, including two terms as its president. He's also a member of the UWM and Tosa East Athletics Halls of Fame.  Attentive longtime BookBeat listeners may recall the name Dennis McBride from an episode in 2022 featuring his twin brother, UW Prof. Emeritus Dr. Patrick McBride talking about his memoir as the youngest Equipment Manager and Assistant Trainer in professional sports history, “The Luckiest Boy in the World,” which Dennis helped write.  

The district has drawn up some options, a community committee has been poring over pros and cons for months, and we're going to get a survey to take in late October. So what should we be thinking about? What are our choices?LINKS:1.) Ad-Hoc Committee page, with a list of proposed models to consider.2.) In-depth description of each model3.) What "modernization" means in these modelsDEPT PRESENTATIONS:1.) Human Capital exec summary and full presentation2.) Finance exec summary and full presentation3.) Facilities exec summary and full presentation4.) Academic Performance exec sum and full presentation5.) Pupil & Family Supports exec sum and full presentation

Send us a textWhat happens when a teacher leader decides to stop fixing everything and start empowering others? In this episode, I sit down with Todd Goodman, a teacher and leader who has sparked a grassroots movement of change in his school community. Todd shares how shifting away from the exhausting “fix-it mindset” freed him to build trust, empower his peers, and create real transformation for students.You'll hear how frameworks like FFIRE Your Complaints™ and reflective listening didn't just help Todd navigate frustration, they raised student outcomes and strengthened the culture of his school. His story is a powerful reminder that leadership isn't about having all the answers. It's about creating space for others to rise, staying grounded through discomfort, and leading with purpose.If you've ever felt the weight of trying to do it all, this conversation will remind you that you don't have to lead alone, and that the real impact comes when you empower those around you.Download your FFIRE Your Complaints framework HERE!Let's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

So hendi tað aftur. Ferðafólk sum hvørva í føroysku náttúruni. Seinastu árini hava vit fer eftir ferð hoyrt um ferðafólk, sum koma illa fyri tá tey fara í hagan. Í farnu viku hvurvu 3 fólk úti við Bødsdalafoss/Trælanípu í Vágum Men, hvør hevur ábyrgdina av trygdini og hvat skal gerast? Tað spyrja vit í Breddanum í dag. Tosað verður við: Sirið Stenberg, landsstýriskvinna í vinnumálum, Gunnar Nattestad, sum varðar av ferðavinnuni við Trælanípuna, Bárð Lydersen, fotograf, sum ferðast nógv úti í føroysku náttúruni, og Sunnevu Dalsgaard Hansen, sum hevði eina skelkandi uppliving við Trælanípu í summar.

Send us a textDiagnose why your team is resisting or stuck: Take the Quiz!In this episode, Becca Silver interviews Bethany Rees about her unique approach to leadership, using the metaphor of the "body of leadership": head (mindset), heart (relationships), hands (execution), and guts (accountability). They discuss the importance of pausing, reflection, and focusing on what truly matters ("rocks over sand") to avoid burnout and be more effective leaders. Bethany shares practical mantras and strategies for nourishing leadership and emphasizes the value of self-accountability and proactive problem-solving. The episode also highlights Bethany's new book, Leadership on the Rocks.Take the Catalyst Mindsets Quiz!Bethany Rees is a leadership coach, speaker, and author of the Amazon bestseller Leadership on the Rocks: How to Survive, Adapt, and Succeed in the Wilderness of Leadership. With humor and practical wisdom, she equips overwhelmed leaders with her Leadership Survival Kit framework to trade chaos for clarity and thrive in the wilderness of leadership.Bethany Rees' Info:Order the book: Leadership on the Rocks on Amazon Free resource: Leadership Survival Checklist Learn more: leadershipontherocks.com Connect: LinkedIn | Facebook | InstagramLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Send us a textThis episode of Research Rundown explores the concept of ego depletion, the idea that self-control is a limited resource that can be exhausted by daily demands. Becca explains how teachers' resistance to new instructional practices may stem from mental fatigue rather than defiance. She shares research by Roy Baumeister and offers strategies for coaches to support teachers, such as clarifying expectations, protecting time, and understanding individual drains. The episode encourages educators to recognize the difference between exhaustion and pushback.

In this episode, Jethro Jones welcomes Patrick Mongrain, a middle school teacher, instructional coach, and restorative justice specialist, to discuss building sustainable systems in education. Patrick shares his “Moneyball” approach—leveraging data and analytics to improve classroom instruction and teacher support. He emphasizes the importance of moving beyond quick fixes and initiative fatigue by focusing on eight key practices that create hope and clarity for educators.Moneyball - Billy Bean developed a system of analytics to make a better system. Judging people based on unimportant data and perceptions. Applying a similar approach to how we teach. Spending time in different areas that see what great things are happening all over the place. Stop throwing shiny objects at the problem. The Key Performance Indicators: Class RoutineCommunity DataCorrective FeedbackInformed SupervisionOpportunities To RespondPositive FeedbackPositive Feedback RangeStudent To Teacher TimeTeaching ExpectationSystems = hopeKnowing what to do next gives people hope. That's how systems create hope. 2% of teachers need to be evaluated, 98% of teachers need to be coached. Evaluation as a hoop to jump through. Teachers are so incredible, having an evaluation system that is so complex makes it difficult. Repeating is not the same as creating. Two injustices against teachers - evaluations Evaluation systems seem intentionally overwhelming.Initiative FatigueTrust Based Observations Edchanger Pro app - Make observations like a How to be a transformative principal? Relationships - taking the time to connect with them. Self-care is working in a system that you feel confident in. About Patrick MongrainPatrick Mongrain is a certified teacher currently serving in a TOSA role. He taught middle school history and leadership for 10 years and has spent another 10 years as a district-level instructional coach and restorative justice specialist. In his current position within the professional learning department, he divides his time evenly between teaching in classrooms, supporting school leaders in building systems, and working on district wide improvement. Patrick believes teachers are incredible, and to truly support them, we must move beyond quick fixes and do the hard work of building and sustaining systems. In this spirit, he has created a coherent instructional framework that applies a “Moneyball” approach, leveraging data and analytics on key performance indicators. He's written a book Theory Can Only Take You So Far and developed a data collection app called Edchanger Pro that brings this system to life.Contact: E-mail: pmongrain65@comcast.netWebpage: https://www.youtube.com/@EdChanger and www.EdChanger.comApp: EdChanger Pro: https://apps.apple.com/us/app/edchanger-pro/id6741165826 LinkedIn: Patrick Mongrain Join the Transformative Mastermind Today and work on your school, not just in it. Apply today. We're thrilled to be sponsored by IXL. IXL's comprehensive teaching and learning platform for math, language arts, science, and social studies is accelerating achievement in 95 of the top 100 U.S. school districts. Loved by teachers and backed by independent research from Johns Hopkins University, IXL can help you do the following and more:Simplify and streamline technologySave teachers' timeReliably meet Tier 1 standardsImprove student performance on state assessments

Send us a text**Check out The Resistance Remedy HERE!**Can you lead with optimism without slipping into toxic positivity? In this episode, Jason Adair from Southern Regional Education Board and I unpack what real optimism looks like in schools—and why it's a critical ingredient in the Ownership Mindset.We explore the difference between sugarcoated cheerleading and grounded, actionable hope. Drawing on the work of Simon Sinek and Martin Seligman, they highlight how coaches can model optimism, build agency, and support accountability—especially when the system feels heavy.Because without optimism, coaching becomes blind compliance. **Check out The Resistance Remedy HERE!**To Learn more about Jason's organization, SREB (Southern Regional Education Board), check it out here: https://www.sreb.org/Let's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Show 312 - Tony and Sam D join the Full Spectrum Cycling show for a wide-ranging show with plenty of cycling stories, rock and roll shows, beer chatter and oh so much more! If you like this show PLEASE Subscribe in Apple Podcast - https://podcasts.apple.com/us/podcast/full-spectrum-cycling/id1569662493 https://www.youtube.com/watch?v=m4f5uf7Bdbs Help us keep this site going! Check out our Amazon Store! Fatbike Stuff, Bike Tools, Camera Gear and more! Making a purchase will help out the site without costing you more! The Milwaukee Minute (or 5) Daikaiju July 28th, X-Ray Arcade! - https://xrayarcade.com/calendar/2025/07/28/daikaiju  Checking out  ToAD (Kenny Hulked out at Downer, Dnardo bamboo, KidsKrashKorner at Tosa, DrunkDad ballet at Shorewood) DEVO Gathering of the Spuds Port Washington Beach ride and access issues to North Lake Park Talkin' Schmack  Well Q, this is bad timing! Frostbike Returns on February 26–28, 2026. Same weekend as Fat Bike Birkie! I guess I could go to Frost Bike that Thursday but Bad call! https://shop.kendatire.com/collections/plus-fat-bike  https://www.bicycleretailer.com/industry-news/2025/06/26/crested-buttes-hall-famer-don-cook-dies-ride 32” Wheels are all the rage at Eurobike? Gary Fisher gets in on the action. Will his predictions come true this time? Tour de France starts on Saturday Le Tour Fantasy League - https://fantasybytissot.letour.fr/ LEGO Transforms Legendary Rock Band Into Custom Set - Parade https://parade.com/news/ozzy-osbourne-black-sabbath-custom-legoland-set-last-show-july-2025  Pink pony club heckler is my new name - Tony See all Full Spectrum Cycling Video Podcast Episodes here - https://www.youtube.com/playlist?list=PLblXPI1hYVGbwjJjdv_eJGMubhqRU4vwd  Show Guest - Tony and Sam D From Iron Mines to Gold Mines of Singletrack. Welcome to Minnesota's Iron Range - https://www.cuyuna.com Show Beer Amorphic Initiate Shutdown Procedure Fermentorium Mango Juice Packets If you like this show PLEASE Subscribe in Apple Podcast - https://podcasts.apple.com/us/podcast/full-spectrum-cycling/id1569662493   Stuff for sale on Facebook Marketplace Call-in to 717-727-2453 and leave us a message about how cycling is making your life better! Shit Worth Doing July 19th to 26th - RAGBRAI Ride across Iowa - https://ragbrai.com July 25-26, 2025 - Milwaukee, WI - Riverwest 24 - https://www.riverwest24.com/ August 9th - Port Washington, WI - Full Moon Beach Ride August 22nd, 23rd and 24th - MADE! - Portland, Oregon, Zidell Yards - https://made.bike   September 15th - Chequamegon MTB Festival - Cable, WI - https://www.cheqmtb.com/ Bikes! Omnium Cargo Mini Max - Small - Copper - NEW! Omnium Cargo Electric Mini Max - Small - Galaxy Black Large Schlick Cycles 29+ Custom Build - Black Medium Schlick Cycles 29+ Custom Build - Orange Large Schlick Cycles Tatanka, Orange. 29+ Schlick Cycles frames for custom builds Contact info@everydaycycles.com Call-in to 717-727-2453 and leave us a message about how cycling is making your life better! =============================Equipment we use during the production of Full Spectrum Cycling:============================= Cameras Mevo Core - https://amzn.to/3VpGzmJ - (Amazon) Mevo Start - https://amzn.to/3ZG2B7y - (Amazon) Panasonic 25mm 1.7 lens - https://amzn.to/3OH8Ph0 - (Amazon) Olympus 12mm-42mm lens - https://amzn.to/4iiEyCO - (Amazon) Audio Rode Podcaster Pro II - https://amzn.to/3xKbRfI  (Amazon) Microphones Earthworks Ethos Microphone - https://amzn.to/4eR6kEC  (Amazon) MXL BCD-1 Dynamic Microphone - https://amzn.to/3Yigjx9  (Amazon) Rode Wireless Go II - https://amzn.to/3Su114D  (Amazon) Audio Technica BPHS1 Headset Mics - https://amzn.to/4cXebi2  (Amazon) Blue Compass Boom Arm - https://amzn.to/4cClJr1  (Amazon) Accessories Ulanzi Crab Tripod - https://amzn.

I kept trying to get my thoughts down to 3 minutes in order to deliver them at public comment on June 9th 2025, but I, um, overshot it a little.

Send us a textYou've been tossing mindset seeds onto concrete, wondering why they won't grow. Walton & Yeager's research confirms that powerful beliefs—like “you belong here” or “you can grow”—won't take root just because we say them. Beliefs need fertile ground. When your culture, systems, or norms contradict your message, people don't just ignore it—they lose trust in your leadership. 

Kevin interviews HUD secretary Scott Turner. Tosa's schools are messed up. And... Milwaukee museum insight from Kevin.

LINKS!Secondary School Ad Hoc Committee (including application)Secondary School Configuration summary

A couple of colleagues from School Perceptions join me to talk about what we saw with the 89 school referendum questions on the ballot April 1st!Here's the info on Tosa's Secondary Ad Hoc Committee.And here's a link to the School Perceptions podcast, for any school leaders out there!

In this episode of the Focus Core Podcast, host Simon Jelfs interviews Makoto Tosa, a professional rugby player for NEC Green Rockets and Mitsubishi DynaBoars, and an Executive MBA student at the University of Cambridge. They discuss the fast-paced generational cycle in rugby, Tosa's career journey starting from junior high school in Japan to playing for Oxford and Cambridge University. Tosa shares insights on the differences and similarities between rugby cultures in Japan and the UK and his experiences balancing professional rugby, studies, and family life. They also explore Tosa's MBA project on Gen Z fan engagement strategies and his plans for a future career in sports business.The latest FocusCore Salary Guide is here: 2025 Salary Guide In this episode you will hear:Tosa's rugby journeyThe differences and similarities between rugby cultures in Japan and the UKTosa's MBA project on Gen Z fan engagement strategiesThe Generational Shifts in UK and Japanese rugbyAbout Tosa: Tosa has played professional rugby for the NEC Green Rockets and the Mitsubishi DynaBoars, as well as being a coach. And he also has experience working as an international relations manager for Mitsubishi DynaBoars. He has extensive experience in brand development, international relations, and athlete advocacy. He is one of a very special club of rugby players to have played for Oxford and Cambridge University in the Varsity match, and he is currently pursuing an executive MBA at the University of Cambridge, which includes an MBA project covering Gen Z fan engagement.Connect with Tosa: https://www.linkedin.com/in/makoto-tosa-from-being-the-professional-athlete-to-the-world-of-sports-marketing/Connect with Simon Jelfs:LinkedIn: https://www.linkedin.com/in/simonjelfs/Twitter: https://twitter.com/focuscorejp Facebook: :https://www.facebook.com/focuscoreasiaInstagram: https://www.instagram.com/focuscorejp/ Website: https://www.japan.focuscoregroup.com/ “Doin' the Uptown Lowdown,” used by permission of Christopher Davis-Shannon. To find out more, check out www.thetinman.co. Support independent musicians and artists.Mentioned in this episode:Find out more about salaries, the job market, hiring and what's important to both companies and individuals looking for a job specifically in Japan. 2025 Salary Guide

Sara Lerand comes on the show to talk about the local referendum question on our ballots in April, which would change the way local school board elections run -- undoing a decision that Tosa originally made in 1994.LINKS:The text of the referendum questionWauwatosa News-Times pre-election coverage from 1994Wauwatosa News-Times post-election coverage from '94.

Send us a textRolling out a new curriculum? Brace yourself—resistance, frustration, and missteps are inevitable… unless you do it right. Join Sean Lindsey and me as we break down what it really takes to get teachers, students, and families on board—without wasted effort or top-down mandates that fall flat.We're talking about:The #1 mistake leaders make when choosing a curriculum – Teachers and students aren't just checkboxes in your curriculum rollout. Use a rubric based on their actual needs—not just the shiniest new program. How to turn teachers into champions (not skeptics) – Training, time, and real support matter. Mass rollouts of a new curriculum to teachers without these? Recipe for disaster.The secret to getting parents on your side before they push back – If parents don't understand the “why,” they'll resist the “what.” Learn how to engage them from the start.How school leaders can do more than just cheerlead – Leaders who don't get the curriculum can't lead it. We'll talk about how to remove barriers and create real instructional shifts.Don't gamble with your rollout—learn how to make it stick. Free Resources:[FREE DOWNLOAD] Levels of Resistance[FREE RESOURCE] Podcast Playlists (Episodes that focus on Resistance to Change)Sean Lindsey Info:LinkedIn  |  Reading Horizons  |  The Reading LeagueLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

My interview questionsHeidi's websiteHer campaign facebook pageHer campaign instagram

My interview questionsKaitlin's websiteHer campaign Facebook pageHer campaign phone number

My interview questionsSarah's campaign websiteSarah's email addressSarah's Facebook page

My interview questionsShannon's campaign emailShannon's campaign websiteShannon's Facebook page

Meet Bryan Billmeyer, a resident of The Other Side Village who turned his life around after years of addiction and homelessness. Now a coach, Bryan helps others find their path to recovery through the Whole Person Change approach—a philosophy of accountability, authenticity, and addressing the root causes of trauma. Discover how this transformative model is creating lasting change for those overcoming life's toughest challenges. visit UtahStories.com for more and to subscribe to our free digital newsletter. There you can also support our journalism by subscribing to our print magazine for $2 per month. Follow us on: Instagram @UtahStories Twitter @UtahStories

My interview questionsChris's links:HiswebsiteHisFacebook pageHiscampaign email addressFindings fromhis survey of the community

My interview questionsJason's links:HiswebsiteHisfacebook pageHisemail addressHiscampaign phone number

Send us a textAre you ready to lead with real impact? In their new book, "Coaching Education Leaders," Michelle Jarney, Michael Kim, and Nancy Gutierrez get real about their Facilitative Competency-Based Coaching (FCB) approach—a method designed to push school leaders out of their comfort zones and into real transformation. Their message? If coaching isn't making people uncomfortable, it's not working.They break down the power of precision questioning—not just to make people think, but to expose blind spots, shift mindsets, and drive real behavior change. They dig into the Tailor Your Approach chart and Clutterbuck's Levels of Dialogue, giving coaches a framework to move leaders beyond surface-level conversations and into deep, systemic change.The Hard Truths:Coaching isn't passive. If you're just listening, you're not coaching.Stop coaching for comfort—create inescapable learning moments that force self-insight and behavior shifts.Coaches must be adaptable. One-size-fits-all coaching doesn't work.Questioning is a strategy, not a checklist. Purposeful questions expose hidden barriers and unlock change.Leaders need to be held accountable. Reflection is great, but action is everything.[Catalyst Mindsets] Ep. #122: Why Growth Mindset Isn't Enough: The Five Mindsets You Need to Drive ChangeWork with The Whole Educator! Check out our programs and offerings.Check out our FREE RESOURCES here as well!Let's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

My interview questions Chris's links: His bio His facebook page His website His email address

My interview questions Troy's links: His campaign phone number His email address His facebook page His website

Send us a textWhat if your go-to PD moves are secretly keeping your teachers stuck?  Dr. Julie Slayton takes a bold stand against the outdated, ineffective professional development (PD) systems that dominate schools today. She calls out the traditional "one-size-fits-all" approach for what it is—a waste of time and money—and demands a paradigm shift.Slayton exposes the systemic barriers holding educators back. She dares us to disrupt the status quo, arguing that only by addressing these deep-rooted issues can we empower teachers to grow and thrive. With transformative frameworks like Levels of Readiness and Feedback Stages, she challenges leaders to rethink how we support teachers' growth, meeting them where they are and guiding them toward adaptive, lasting change.Upcoming Coaching Conferences:VASCD Power of Coaching ConferenceSimply Coaching Summit (this is currently being rescheduled- check back soon for more information and a new link!)Let's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

What was he thinking???

Send us a textAre you struggling to make coaching more impactful in your school? In this engaging conversation, we welcome Jacy and Rita, two experts in coaching and school improvement, to explore how supporting coaches can lead to meaningful changes in education. They discuss the evolving role of coaching, emphasizing that it's not just a formal title but a dynamic set of activities that can empower teachers and drive systemic change. These activities include adopting four key coaching mindsets, understanding school culture, and recognizing the impact of human capital versus social capital—all essential elements for driving real impact in your school. The four coaching mindsets they advocate include: Change Agent, Facilitator, Designer, and Advocate. Each mindset highlights a different way coaches can engage with teachers and leaders to improve teaching and learning.To schedule your Reducing Resistance Roadmap call, contact us at becca@thewholeeducator.com or fill out this form.Learn more about The Whole Educator HERE!Let's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

THE OTHER SIDE ACADEMY This organization has a similar mission to Step Denver, but they also accept women. The Other Side Academy is a training school in which students learn pro-social, vocational and life skills allowing them to emerge with a healthy life on “the other side”. This program is available as an alternative to those facing long-term incarceration as well as those seeking a change from the life they've chosen in the past. Many of those who seek entrance into the Academy are convicts, substance abusers or homeless. This school accepts men and women, both pre-and post-sentencing, who are ready to learn a new and better way to live. You may have heard my listener Bill who called me in desperation as an alcoholic living in his truck. He has been at TOSA and has a new lease on life. I love this program, it is so incredibly good. Donate to them here, or find out more about the program by clicking here.

Send us a text*Watch the Youtube video of the episode.This is the very first episode Dr. Chris Jones (Executive Director of VASCD) and Becca are co-hosting informal, unplanned conversations where they share their experiences and, sometimes differing, opinions and challenge each other about all things instructional leadership and coaching. These co-hosted episodes aim to disrupt the idea that there's one right way to do things in education and support best practices from many different points of view. Here are the topics covered:Disrupting the normThe need for multiple mindsetsWhether growth/fixed mindsets are good and bad (or simply neutral)The role of beliefs and actions (which come first?)Using mindsets as a diagnostic toolCreating common ground in coachingThe most important skills in coachingTo schedule your Reducing Resistance Roadmap call, contact us at becca@thewholeeducator.com or fill out this form.Learn more about The Whole Educator HERE!Let's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Send us a textEver feel like your best-intentioned feedback falls flat? Or that some difficult conversations seem to escalate? It's time to rethink our approach. In this episode, we dig into the neuroscience of communication with the incredible Marcia Reynolds. She reveals how our brains respond to difficult conversations and how a coaching approach can shift your conversations into breakthroughs. We will shed some light on stress responses, powerful strategies and how to authentically connect with your staff.  Remember, it's not about being perfect; it's about being present. By shifting our focus from delivering information to fostering self-discovery, we can transform difficult conversations into opportunities for growth and breakthrough.Podcast Sponsor:Bullseye EducationTwitter  | Instagram  |  Facebook  |  LinkedInThe Whole Educator PD:The AcademyBreaking Through Resistance and Building Buy In PDAll Professional DevelopmentsLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Marie Tosa, a postdoctoral researcher in the department of botany and plant pathology at Oregon State University, spent two and a half years trapping and tracking the movements of western spotted skunks across thousands of acres in forests in the western Cascades, roughly 60 miles east of Eugene.   Little is known about the small, nocturnal carnivores which weigh between one and two pounds and burrow inside logs and hollows to avoid predators like bobcats and owls. Tosa’s field work unearthed new information about the behavior of these skunks, including a home range of up to 12 square miles they can cover while hunting for food. She also found that western spotted skunks may be vulnerable to extreme winters, which are becoming more frequent due to climate change, and the importance of old growth forests for their habitat. Tosa joins us to share more of her findings and remaining questions about their resilience to climate change.  

Send us a textDo you often grapple with the challenge of engaging teachers beyond mere compliance? Dr. Chris Jones, Executive Director of the Virginia ASCD, offers some powerful insight using the concept of a Continuum of Teacher Engagement. This framework highlights the importance of moving beyond buy-in to higher levels of ownership and commitment. While compliance and buy-in may seem sufficient, they fall short of the transformative power of ownership and commitment. Join us as we discuss strategies for cultivating higher levels of teacher engagement, as well as understanding and applying the principles of the engagement continuum.  Dr. Jones points out concretely what we must do to develop higher levels of teacher enagagement in growth and coaching.Podcast Sponsor:Bullseye EducationTwitter  | Instagram  |  Facebook  |  LinkedInThe Whole Educator PD:The AcademyBreaking Through Resistance and Building Buy In PDAll Professional DevelopmentsLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Send us a textEver wonder how some schools just seem to have it all figured out? It's not about special circumstances. It's about the people – the teachers. And according to Dr. Shannon Lafargue, the key to unlocking their full potential lies in fostering a culture of collective teacher efficacy with a strong coaching growth culture.In this episode we will discuss how Dr. LaFargue created a supportive environment where teachers felt empowered, valued, and inspired to do their best work. It's time to ditch the traditional "accountability" model in favor of a more collaborative approach, replacing it with "observation coaching". We often talk about the need to buil;d collective teacher efficacy, but not often do we talk about how. Today is the day you hear how Dr. Lafargue did this in his 66 school district! He shares his concrete strategies, structures and tools that got him there.Podcast Sponsor: Bullseye EducationTWITTER: @BullseyeEdu INSTAGRAM: @BullseyeEdu FACEBOOK: https://www.facebook.com/BullseyeEdu LINKEDIN: https://www.linkedin.com/company/bullseye-education/The Whole Educator Professional Developments:The AcademyBreaking Through Resistance and Building Buy In PDAll Professional DevelopmentsLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Jim Rutledge, Matt Hamilton and Molly Brown roll into Hour 2 of their final show all in the same place for about 4 months! They start with a "fan's" voicemail giving his constructive criticism of Jim's unbiased sports criticisms, and Jim explains why he lets the haters fuel him! Molly continues to read some show fan mail from the talk/text line, including a creative analogy for the show's look on YouTube -- a military wife, a deep sea fisherman, and a drunk orchestra conductor! AC in Tosa calls in with some actual compliments for Jim and the show, and, since Matt can't read, Molly takes over Throwing Stones with some more glowing remarks from the talk/text line!

Send us a textEver felt like you're on a hamster wheel, running and running but never getting anywhere? It's time to hit the reset button. Penny Zenker, author of The Reset Mindset, is here to level up the growth mindset approach. It's time for a dynamic, flexible approach that can keep up with our ever-changing day to day in our schools.Reset Mindset is about intentionality, flexibility, and a constant willingness to reassess. It's like saying, "Okay, this isn't working. Let's try something new." Change is tough no matter what. It's like trying to put a square peg in a round hole. In this episode, we discuss how to navigate the rough waters of resistance and come out stronger on the other side!Key Points in this episode:Importance of Reset MomentsStrategies for Reset MomentsHandling ResistanceReset Mindsets connection to productivity Professional Developments:Breaking Through Resistance and Building Buy-In The Whole Educator AcademyPodcast Sponsor:Sibme Coaching AppLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Send us a textLet's talk about change management. As educators, we know that change is a constant. But how can we effectively navigate it and ensure buy-in from our teams? That's where the ADKAR model comes in. It's a framework that helps organizations build momentum and sustain change. ADKAR can help you to drive successful change in your school. Join us as we talk through the AKCAR framework and provide information on how you can create a culture of continuous improvement and drive authentic change in your school. Remember, change is a journey, not a destination. Empower your team to embrace change!The Research:The ADKAR Model (from the creators - Prosci)BEGINNING OF SCHOOL YEAR SPECIAL[IN PERSON PD]  Breaking Through Resistance and Building Buy-InCONTACT US to qualify for the special and to get on our mailing list.[[FREE]] Sibme Coaching AppLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Send us a textIn this episode, Dr. Jacy Ippolito and I discuss a wide range of coaching topics! Here are the key points:Isolation of Coaches and Leaders: Many coaches and leaders feel isolated due to the lack of clear roles and a sense of needing to be the "hero." This isolation can hinder effectiveness.The Coaching Continuum: The concept of "levels of coaching intensity" is introduced. These levels range from building relationships (Level 1) to analyzing practice (Level 2) to transforming practice (Level 3). Alignment is Key: Successful coaching is not just about individual efforts but about a whole-system approach. Alignment between coaches, leaders, and teachers' goals is crucial for optimal outcomes.Curiosity vs. Fear: Analyzing practice requires a shift from fearing judgment to embracing curiosity about student learning outcomes. This curiosity fuels the desire to transform teaching practices.Resistance as a Systems Issue: Resistance to change is often rooted in systemic issues, not individual shortcomings. Building a culture of coaching and addressing the underlying causes of resistance are more effective than "fixing" teachers.BEGINNING OF SCHOOL YEAR SPECIAL[IN PERSON PD}  Breaking Through Resistance and Building Buy-InCONTACT US to qualify for the special and to get on our mailing list.[[FREE]] Sibme Coaching AppLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Jessica Searle spent all of her early years dealing with dysfunctional parents. Drugs, alcohol and even abuse were part of her young life. She left home at 13 living in the Mission district of San Francisco where she was jumped into a gang. Finally finding herself in Utah, any hope of change vanished as she continued down the path of drugs, and bad relationships. She lived that way for 25 years until she was finally done. Enrolling in The Other Side Academy changed her life. Now she is articulate, authentic, and purposeful. She is not the person she spent 38 years becoming. She has a light in her eyes and hope in her heart. Her story is one of triumph over insurmountable odds. Sponsors & Partners The Other Side Academy (TOSA) - theothersideacademy.com My Story Matters / Captain Your Story - mystorymatters.org 00:00:00 - Jessica Searle 00:01:36 - The Other Side Academy 00:01:50 - My Story Matters / Captain Your Story 00:02:40 - A ‘Hectic' Childhood 00:04:45 - Early Abuse 00:06:28 - Learning to Hide from Good Influences 00:08:35 - Finally Opening Up About the Abuse 00:10:20 - Running Away 00:13:55 - Moving Back in with Her Parents & Culture Shock 00:17:17 - Pregnant at 15 00:20:30 - Surgery & Opiates 00:23:59 - Going on a Crime Spree & Landing in Prison 00:27:02 - A Moment of Stability 00:28:00 - Starting to Slip 00:29:14 - “Lighting Myself On Fire to Keep Everybody Warm” 00:33:58 - Losing Her Partner & The Kids 00:38:35 - Her Mom Passes Away 00:41:28 - Writing to The Other Side Academy 00:49:40 - 4 Years at TOSA 00:54:00 - A Piece of Advice For Herself

Leticia Ledezma's young life was full of struggles. Her young dreams of growing up to be a lawyer soon gave way to following her brother into the street life where she remained for the better part of 25 years. Her current bright smile was, for so long covered in drugs and abuse and pain and hopelessness. A continuous cycle of bad relationships and a life that found her booked into jail 40 times, with no idea how to escape what she found a “normal”. Then things changed as she was introduced to The Other Side Academy. Now over 7 years sober and living a great life, describes her transformation where she is full of hope, optimism and purpose. You will love her story. Sponsors & Partners The Other Side Academy (TOSA) - theothersideacademy.com My Story Matters / Captain Your Story - mystorymatters.org 00:00:00 - Leticia Ledezma 00:01:29 - The Other Side Academy (TOSA) 00:01:44 - My Story Matters / Captain Your Story 00:02:30 - Growing Up in the Party House 00:05:38 - Caught with Narcotics at 14 Years Old 00:08:59 - Pregnant at 18 00:13:15 - The Cycle 00:18:02 - Losing Her Kids 00:24:43 - The Beginning of the End—TOSA 00:28:30 - The Other Side Academy 00:34:30 - Struggling with the Rules 00:37:00 - Deciding to Jump All In 00:38:40 - “I Feel Like I'm Leaving Him Behind…” 00:42:45 - Now 7 Years at TOSA 00:43:45 - Destiny Garcia's Non-Profit, Clean Slate Utah cleanslateutah.org 00:44:14 - Not a Felon Anymore 00:47:10 - Choose Your Hard

Send us a Text Message.BEGINNING OF YEAR SPECIAL**25% Off Discount** "Breaking Through Resistance and Building Buy-In Can you believe it? One hundred episodes of in-depth knowledge on how best to reach YOUR teachers! This episode is a little different. We're taking a victory lap through some of MY favorite moments from the past hundred episodes. We're talking GROWTH MINDSET gold, the power of LISTENING, and some invaluable strategies to finally BREAK THROUGH RESISTANCE and get those amazing teachers on board.This episode was a whirlwind of inspiration. Remember, coaches and leaders, believe in your ability to shift resistance, and treat others the way they want to be treated! Here's to the next hundred episodes, and to all the amazing things we'll accomplish together!P.S. Don't forget we are offering a 25% discount on my "Breaking Through Resistance and Building Buy-In" workshop! It's the perfect way to take your coaching skills to the next level. See you there!BEGINNING OF YEAR SPECIAL**25% Off Discount** Breaking Through Resistance and Building Buy-InCONTACT US to qualify for the special[[FREE]] Sibme Coaching AppLet's Stay Connected!Website | Instagram | Twitter | Linkedin | Facebook | Contact Us

Dylan's Gibson's young life started in trauma; duplicitous, addicted parents, a predator baby sitter, divorced parents at age 9. All of which he thought to be “normal”. Though successful in school and very successful in soccer, the rest of his life was chaos. To make it worse, at age 17, his father and brother were killed. And then things went downhill. Finally, after countless arrests, 52 incarcerations and 9 years in prison, the allowance of a judge, a nudge from his grandmother, and the audacity of the people at The Other Side Academy, Dylan's life starts to make a turn. Listen in as he describes his new life of service and help and vision and purpose. Sponsors & Partners The Other Side Academy (TOSA) - theothersideacademy.com My Story Matters / Captain Your Story - mystorymatters.org 00:00:00 - Dylan Gibson 00:01:24 - The Other Side Academy 00:01:43 - My Story Matters / Captain Your Story 00:02:24 - Earliest Memories 00:14:10 - Near Death Experience 00:20:50 - Changing Peer Influence 00:27:30 - Losing His Father & Brother to DUI 00:33:37 - Recognizing His Addiction 00:40:32 - In & Out of Jail 52 Times 00:44:00 - The Other Side Academy 00:54:00 - Becoming Vulnerable 00:59:50 - The Other Side Builders 01:02:00 - Anyone Can Change