Podcasts about Tou

Letošní rok patří mezi nejsušší v tomto století. Došlo totiž k souběhu několika nepříznivých okolností. Tou první byla velmi suchá a teplá zima. Na nedostatek zimní vláhy následně navázalo nadprůměrně teplé jaro a suché léto, kdy často půdu navíc vysoušel vítr. Pro zemědělce to znamenalo jediné – velmi špatnou úrodu.

Toužíte-li po příjemně měkkém froté prádle, namočte ho před praním na noc do horké vody s octem. Ocet při praní se dá použít nejen jako náhrada aviváže, ale také zmírní pouštění barev.

Toužíte-li po příjemně měkkém froté prádle, namočte ho před praním na noc do horké vody s octem. Ocet při praní se dá použít nejen jako náhrada aviváže, ale také zmírní pouštění barev.

Toužíte-li po příjemně měkkém froté prádle, namočte ho před praním na noc do horké vody s octem. Ocet při praní se dá použít nejen jako náhrada aviváže, ale také zmírní pouštění barev.

Toužíte-li po příjemně měkkém froté prádle, namočte ho před praním na noc do horké vody s octem. Ocet při praní se dá použít nejen jako náhrada aviváže, ale také zmírní pouštění barev.

Toužíte-li po příjemně měkkém froté prádle, namočte ho před praním na noc do horké vody s octem. Ocet při praní se dá použít nejen jako náhrada aviváže, ale také zmírní pouštění barev.

Toužíte-li po příjemně měkkém froté prádle, namočte ho před praním na noc do horké vody s octem. Ocet při praní se dá použít nejen jako náhrada aviváže, ale také zmírní pouštění barev.

Toužíte-li po příjemně měkkém froté prádle, namočte ho před praním na noc do horké vody s octem. Ocet při praní se dá použít nejen jako náhrada aviváže, ale také zmírní pouštění barev.

Kopí osudu, označované také jako svaté nebo Longinovo kopí, patří k nejposvátnějším křesťanským relikviím. Podle legendy jím římský voják Longin probodl bok Ježíše Krista na kříži. Kopí má být obdařeno mimořádnou mocí a v minulosti ho vlastnili císařové Karel Veliký i Karel IV. Toužil po něm i Adolf Hitler. Nejznámější exemplář, uložený v klenotnici vídeňského Hofburgu, ale podle výzkumu vznikl až v 9. století. Kde je tedy originál? V Arménii věří, že právě tam.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Bůh chce přebývat uprostřed svého lidu. Touží po setkání s námi a je ochoten pro to udělat, cokoliv to bude stát. Jsme na cestě do nebeského Jeruzaléma, kde nás čeká Setkání, na které se Otec těší už našeho stvoření. Pojďme se podívat na symboliku chrámu v Bibli a její duchovní význam pro nás dnes.Tento podcast můžete podpořit na https://radio7.cz

This is a special episode talking about the newest UNESCO World Heritage cultural site: The Asuka and Fujiwara Ancient Capitals. This is particularly relevant as it is directly related to the history we are currently examining in this podcast. For more information, check out the blogpost at: https://sengokudaimyo.com/podcast/episode-unesco  Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is a special episode on Japan's newest UNESCO world heritage site: the Ancient Capitals of Asuka and Fujiwara. Rarely do I focus too much on current events in this podcast.  After all, we are still dealing with the events of the 7th century, and that is hardly "current" in any sense.  However, just last month, at the end of July 2026, the UNESCO World Heritage Convention met and made a ruling on inducting the Ancient Capitals of Asuka and Fujiwara as one of the newest World Heritage sites. Given the obvious relevance of this to this podcast, I thought it was worth talking about. As such we'll go into a little history of the UNESCO world heritage convention, what it means, and how sites get added—or even removed—from the list.  And then we'll talk about the addition of the Ancient Capitals of Asuka and Fujiwara, what is included in that description, and what part those various locations play in the story of Japan's history, which we've been laying out for the past several years.  Warning up front:  This is probably going to be a longer episode than usual, as there is a lot to cover, but it still didn't seem to make sense to break it up into two parts. Before we get into the background of UNESCO more generally, let's talk briefly about the news.  The Ancient Capitals of Asuka and Fuijwara had been on UNESCO's tentative list since 2007, and following an on-site evaluation in September of 2025, the International Council on Monuments and Sites, or ICOMOS, made a recommendation in June 2026 that the property be inscribed on the World Heritage list. On 26 July, 2026, the UNESCO World Heritage Committee met in Busan, South Korea and accepted the recommendation.  This becomes Japan's 22nd cultural World Heritage site, and the 27th World Heritage property in Japan, since the World Heritage program is also inclusive of natural heritage sites, such as Yakushima, Amami-Ohoshima, the Ogasawara islands, and the mountainous regions of Shirakami-Sanchi, and Shiretoko, in Hokkaido. The recommendation for Asuka and Fujiwara was not just for a single site, but includes 19 individual sites and over 1,100 hectares of "buffer zone".  The individual sites are listed on the UNSECO World Heritage website as follows: •             Asuka Palace Site •             Asuka Pond Garden Site •             Asuka Water Clock Site •             Sakafuneishi Ritual Site •             Asuka-dera Temple Site •             Tachibana-dera Temple Site •             Yamada-dera Temple Site •             Kawara-dera Temple Site •             Hinokuma-dera Temple Site •             Ishibutai Mounded Tomb •             Shobuike Mounded Tomb •             Kengoshizuka Mounded Tomb •             Fujiwara Palace Site •             Daikandaiji Temple Site •             Motoyakushiji Temple Site •             Mounded Tomb of Emperor Temmu and Empress Jito •             Nakaoyama Mounded Tomb •             Kitora Mounded Tomb •             Takamatsuzuka Mounded Tomb So these are the specific locations, that were included in the single designation.   And these are how they are officially listed on the UNESCO World Heritage site in English, so for anyone who is going to comment that saying Asuka-dera Temple is redundant, because "Tera" already means "Temple", let's just not, shall we?  They are all in the Asuka and Kashihara area, and easily accessible, one from the other, so you can go and visit them if you would like.  I suspect that there is going to be a bit of push for that area in the coming tourist season as they now put up official UNESCO world heritage site markers.  And you may have noticed that a lot of these site names may sound very familiar, because the majority of them are places we've already mentioned on the podcast – but more on that later. But first, what does it mean to be a UNESCO World Heritage Site? UNESCO is the "United Nations Educational, Scientific and Cultural Organization".  It was founded in 1945, with the stand-up of the UN itself, as a successor to the League of Nations' International Committee on Intellectual Cooperation.  That said, the idea of a "World Heritage Site" didn't come about until 1975, with the Convention Concerning the Protection of the World Cultural and Natural Heritage, with the first sites being designated in 1978. Prior to this, UNESCO had been involved in various attempts to help preserve various monuments of historical significance.  They begin working with various museums and other organizations, and in 1965 UNESCO created ICOMOS, an international professional association to work towards the conservation and protection of cultural heritage.  A site designated as a World Heritage Site must be considered to be of "outstanding universal value" and can fall under one of two categories.  The first, and perhaps the one that most often comes to mind, are the cultural sites.  The second are natural sites considered of outstanding value.   With the 1975 convention, UNESCO had leaned heavily on ICOMOS as an advisory body regarding sites of particular cultural significance.  A similar body, the World Conservation Union, provides input on sites of natural significance. To be determined a World Heritage site, there is a set of ten criteria, and a site must meet at least one of the ten.  This means that a site must: i.            Represent a masterpiece of human creative genius ii.           Exhibit an important interchange of human values iii.          Bear a unique or at least exceptional testimony to a cultural tradition or to a civilization iv.           Illustrate a significant stage in human history v.            Be an outstanding example of a traditional human settlement, land-use, or sea-use vi.          Be directly or tangibly associated with events or living traditions, with ideas, or with beliefs, with artistic and literary works of outstanding universal significance; or it must vii.         Contain superlative natural phenomena viii.        Be an outstanding example representing major stages of earth's history ix.          Be an outstanding example representing significant on-going ecological and biological processes in the evolution and development of ecosystems and communities of plants and animals; or it must x.           Contain the most important and significant natural habitats for conservation of biological diversity. I abbreviated that list, but it gives you an idea of what the committee is looking for. To be placed on the list, a site must first be nominated.  Nominations are made by UN member countries and placed on a Tentative List.  From there, they can be selected into a Nomination File, which is then evaluated by the advisory organizations as appropriate.  The World Heritage committee meets once a year, at which time they may determine whether a nominated site will be added to the World Heritage list or if more information is needed. Having a site listed as an UNESCO world heritage site carries prestige and can drive tourism and revenue to help protect the site.  Members can request financial assistance with some conservation projects, and signatory nations are expected to contribute to the conservation of world heritage sites.  At the same time, the host country is expected to provide regular reports on the conditions of the site and efforts being undertaken to conserve it.  Should the situation change so that key aspects of the site's intrinsic value are lost, the World Heritage Committee may choose to revoke a designation.  This has only been done a few times, but it is always a possibility. All of this means that the Asuka and Fujiwara capital sites are now eligible for certain types of financial assistance and international aid to help further preserve and even restore certain aspects, such as the tomb murals in the Takamatsuzuka and Kitora kofun.  But let's talk about the sites that have actually been included, and to do that, we'll go through in roughly chronological order, based on the timeline that was given by Japan in the nomination documents, and what makes the most sense for narrative cohesion.   That said, it is important to note that the dates on the timeline in the UNESCO nominating document are where we first see mentions of the monuments, not necessarily when the temples were first constructed or anything like that.  If you want to learn more, check out the documentation submitted on the UNESCO world heritage website. And speaking of learning more, many of the sites we are about to discuss we have covered in previous episodes—though some more than others.  We'll call out relevant episodes as we can, but you can also find out more by searching on our website, sengokudaimyo.com, for more information about any of these topics. Let's start with Asukadera, or Asuka Temple.  The nominating document notes that it was completed in 596, though it had been started quite a bit earlier.  We discussed Askua-dera and many of the other temples back in episode 142, though Asuka-dera itself has been a part of the story since at least Episode 92, with the rise of Soga no Umako.  Asuka-dera, as you may recall, started off as a private temple for the Soga family, though they were so intertwined with the royal family that it almost didn't make a difference.  For the longest time it was the primary temple site at least in the Asuka region, and defined what Buddhism looked like early on.  Later it would be included as one of the Four Great Temples, and it would eventually move to Nara, though a temple would continue to operate on the site until the modern day.  That said, through fires and reduced patronage, the current temple is much reduced from its former glory.  Still, archeologies have found indications at the site demonstrating the true extent of the temple at the height of its power and influence, and how it truly played a key role in numerous events surrounding the building of a continental style state government. Speaking of the Soga family, the next site on the list, dated to 626, is Ishibutai kofun.  Ishibutai kofun was originally a square kofun, or Houfun, thought to be the resting place of Soga no Umako, the Grand Minister and head of the Soga family who led it to prominence in the age of Kashikiya Hime, aka Suiko Tenno.  We talked about his passing in episode 103.  Excavations have suggested that the tomb took up an area about 85 meters to a side.  This included an outer moat and an inner, platform, about 50 meters square.  The burial chamber is a horizontal stone chamber created with impressive megaliths—a fancy word that just means "big stones".  In this case we are talking about stones that rival or even dwarf those at monuments like the famous Stonehenge, in England.  The stones are part of what give it its name, Ishibutai, or Stone Stage, because unlike in other kofun, these ones are exposed.  There is a theory that after the fall of the Soga family, and the deaths of Soga no Iruka and Soga no Emishi, the tomb was deliberately uncovered as a form of posthumous punishment. Because it is not a tomb under the care of the Imperial Household Agency, Ishibutai kofun has seen extensive excavation from 1933 to 1975.  That said, most of the funerary goods were likely stolen a long time ago.  There were some various bits and pieces found here and there—gilt and bronze implements and earthenware shards, but otherwise nothing truly significant.  They did find evidence of other tombs, nearby.  Perhaps ironically it seems that these other tombs were leveled to make room for Ishibutai kofun, making its own uncovering feel somewhat karmic, in a way. The next site, if we were to follow the timeline, is the Asuka Palace site.  This actually encompasses the site of at least four different palaces, which we discussed back in episode 134, with a blogpost showing the various palace remains, if you want to compare them.  In 630 we have the construction of the Okamoto Palace of Kashikiya Hime.  Then, in 643, we have the Itabuki Palace built for Takara Hime during her first reign as Kogyoku Tenno.  This was the location of the famous Isshi Incident, when Takara Hime's son, Naka no Oe, instituted the coup against Soga no Iruka and his father, killing Iruka in court in front of his mother.  For more on that, check out episode 106.  It was later used when she and Naka no Oe left the Toyosaki Naniwa Palace and returned to Asuka.  It may be during the time of the Itabuki Palace that another one of the monuments was built.  This is the Shobuike Kofun.  The nomination document doesn't give a precise date for this one, and we really only know for certain that it was built in the 7th century, but they place it on the timeline shortly after the events of 643.  Like Ishibutai kofun, it is a hofun, or square kofun, surrounded by a moat with a horizontal burial chamber.  At only 30 meters long, it is not as large or as prominent as Ishibutai Kofun, possibly indicating that the occupants were not as prominent or that kofun building as a whole was falling out of fashion.  Inside, there were two stone coffins, in the "house shape", meaning the lid had a peaked roof appearance.  In addition, the interior of the coffins was lacquered, making these unique in the archipelago.  Finally, perhaps as is the case with Ishibutai kofun, the mound appears to have been deliberately dismantled at some point in the early 8th century, when Fujiwara-kyo was still the capital. We do not know who was buried at Shobuike Kofun, but there are two theories.  One theory proposes that, given the unique features, it may have been a member of the royal family.  Another theory suggests that it may be a tomb for members of the Soga family.  This theory is connected to the idea that Ishibutai is the tomb of Soga no Umako.  Given its shape and similarities, perhaps this tomb is for a relative?  In addition, though not part of the World Heritage Site nomination, there is a nearby square kofun known as Koyamada Kofun.  There is a theory that this other tomb might also have been a royal tomb—perhaps even a first burial for Tamura no Ohokimi, aka Jomei Tenno.  However, there is another theory that these two tombs, together, make up the tombs of Soga no Emishi and Soga no Iruka.  That would explain them both being of similar shapes, and similar to the kofun thought to be that of Soga no Umako.  It could also explain why Shobuike kofun was later destroyed, like with Ishibutai Kofun. Shortly after Shobuike Kofun was thought to have been built, the court moved to Naniwa for a time, before eventually returning to the Itabuki Palace.  Then, in 656, we have the Nochi-no-Okamoto Palace, aka the Later Okamoto Palace, built after the Itabuki palace burned down.  It was repurposed by Ohoama when he brought the court back from Ohotsu, and then expanded with the Ebinoko Enclosure, among other changes, turning it into the Kiyomihara palace, where Ohoama and then Uno no Sarara ruled until the completion of the Fujiwara Palace around 694. Around the same time as the Later Okamoto Palace was the construction of the Sakafuneishi Ritual Site.  This site is located on a hill on the east side of the Asuka valley, overlooking the Asuka palace site.  There they have found stone walls, a strange carved stone with channels for what appears to be water or liquid for some kind of ritual purpose, and, towards the bottom of the hill, a stone turtle basin and water spout that appears to have once been connected to a spring.  Of all of the included sites, this is perhaps the most enigmatic in terms of how it was used and what was going on there.  It is likely that this is what is referred to in the Chronicle as the Tou no Mine site, where it is said that they built an enclosure encircling two tsuki trees, calling the site the Futatsuki Palace.  That said, today the name "tou-no-mine" is applied to a peak some distance further up the valley and into the mountains, and I do not believe that any concrete evidence of a "palace" has been found at either location.  Still, it demonstrates that there was something going on that was important enough to build walls and create intricate stone carvings—not something we necessarily find everywhere, though they are particularly prolific in the Asuka region once you consider all the various stone carvings that have been located there.  Current thinking seems to suggest that it was a site where sovereigns from Kashikiya Hime through Uno no Sarara conducted rites associated with ascension to the throne.  The walls show evidence of being built earlier in the 7th century, which we discussed in Episode 118, and then damaged during the incredibly powerful Nankai earthquake during the Hakuho era.  We talked about this earthquake back in episode 139, along with other natural disasters.  This was an earthquake of immense power, known as a Nankai Megathrust Earthquake, that caused destruction across the archipelago, from Shikoku up through the Kanto region.  Walls show evidence of being repaired in Temmu's time and the site appears to have been in use up through the 9th century.  This means it was still being used in some capacity even after the court had moved up to Heian-kyo, in modern Kyoto, but who knows by whom. By the way, I feel like I should address something here.  Often times there is a bit of an archaeological joke that if you don't know what something is it gets termed a "ritual site" or a "ritual implement".  And, granted, "ritual" does not necessarily mean "religious".  Brushing your teeth each day could be considered a ritual.  So is the inauguration of a new president or prime minister.  It just refers to something that we do regularly, usually as part of a societal tradition.  Often it is symbolic, though sometimes it can have a greater function.  So in all likelihood whatever was happening at the Sakafuneishi site probably was a kind of "ritual", whether it was religious or not, but we just don't have enough info to know what that might have looked like.  The physical evidence does not conform to any other well known practice, so we are left guessing. Compare this to another "ritual" site, the next on our list:  The Mizuochi site.  When it was first discovered in 1972, it was clear that it was important.  There was a large building foundation, in the shape of a square podium, faced with paving stones.  It was also near to Asukadera and the location where various stone figures had been found at the turn of the century.  It would take several more years to discern enough features to come to the realization of what it was for.  This was due to the discovery of highly unusual features and artifacts. For instance, there is the central building, designated SB200.  It had pillars set on base stones, forming a grid pattern in a square—four spans long on each side.  This is unusual compared to other buildings on the site, which had more conventional pillars embedded in the ground.  Each span of the pillars at SB200 was a uniform distance.  The podium on which the building was placed was just under 11 meters on each side, and a little more than a meter in height.  The pillar bases were further strengthened under the floor level, meaning that the resulting structure would have been remarkably sturdy.  In the center of the building was a stone platform, set about a meter below the surface, where they found the remains of a large and small lacquered wooden boxes.  Around the platform were buried wooden culverts and copper pipes, which would have been able to carry water to and from the site. There was nothing else like this discovered anywhere else, but given the nature of everything, it seemed to make sense that this was the site of the clepsydra, the water clock, which Naka no Oe is said to have built.  Pottery shards from around the 650s and 660s seem to back up this identification, and simulations have demonstrated how the water clock may have actually worked.  As such, the site seems to have been fairly well identified, which is really remarkable, and provides an incredible link to that era.  Not only that, but the technology demonstrated was incredibly advanced for its time.  As such, it truly is a remarkable site.  For more, check out Episode 127, where we talked more in depth about the importance of time and direction in Ancient Yamato. The next site on the list is the Kengoshizuka Kofun.  This mounded tomb is said to have been built around 667 CE—around the time that Yamato was supporting Baekje in a failed attempt to stave off that country's destruction at the hands of the Silla-Tang alliance.  This is an octagonal shaped kofun—a shape which is thought to have only been used by members of the royal family.  The academic position is that this is the tomb of Takara Hime—aka Saimei Tennou—who had died just as Yamato was starting to send troops to the Korean peninsula.  This theory is at odds with the Imperial Household Agency, which has designated a different tomb—Kurumaki-Kenno Kofun—as Saimei Tennou's mausoleum The story as it is recounted in the Nihon Shoki goes something like this.  As Yamato was gathering forces to defend Baekje—see episodes 123 and 124 for what happened—Takara Hime passed away at the temporary court set up in Asakura, in modern Kyushu.   With Yamato just about to launch a military campaign, they couldn't also hold a royal funeral, so they had her body taken back to the Nara basin..  Takara Hime's remains were temporarily interred at the plain of the Asuka River—Asuka-gawara.  It wouldn't be until after the conflict was over—a little more than 5 years later—that she would be buried.  At that time, we are told that she was buried together with Royal Princess Hashibito, her sister-in-law, at Wochi Hill—little market hill—and that the royal granddaughter, Princess Ohota, was buried in front.  And indeed, the layout of Kengoshizuka Kofun  has space for two coffins, and the archeologists found evidence of another burial in "front" of the kofun.  So in all ways this  seems to accord with the Chronicles, though the Imperial Household Agency has not chosen to change its designation.  I suspect that if they did it might cause some issues due to the limits of what archaeologists are allowed to do with tombs designated as royal mausoleums. Kengoshizuka Kofun has been remarkably reconstructed, so that you can go and see what it probably looked like when it was first built.  Since it was not designated as an imperial mausoleum by the Imperial Household Agency, archaeologists were able to excavate Kengoshizuka, and they found some remarkable finds, including a particularly spectacular coffin fitting made of cloisonne hexagonal plates with images of flowers that were connected to each other.  There also appears to have been a coffin made with lacquered linen, rather than the stone or tuff coffins found elsewhere.  So that's Kengoshizuka Kofun.  That's #7 on our list.  Moving on to #8, on the timeline at 673, it is Kawara-dera, and I'm going to lump this in with Tachibana-dera, which is noted on the timeline at 680.  In fact, the nominating document proposes a much earlier timeline for the start of Tachibana-dera, starting in the 640s, with Kawara-dera in the 660s, about two decades later. These two temples sit across from one another, and at one time they appear to have been coupled together as a monastery and a nunnery.  In fact, the nominating documents call out Tachibana-dera as Japan's oldest nunnery. The actual founding of these two temples is somewhat in dispute.  Let me start with Tachibana-dera.  Tachibana-dera claims to have been founded by none other than the legendary Shotoku Taishi.  It is said that the land of Tachibana-dera was the area of the palace where Prince Umayado, aka Shotoku Taishi, was born, and that in 606 he had the property turned into a temple.  As such, it claims to be one of seven major temples built by the Prince.  However, we don't have any actual documentation for the temple until it shows up in 680, due to the report of a fire.  We do see it in numerous poems in the Man'yoshu, which is one of the ways we can also tell that it was a nunnery. More information can be gleaned from the archaeological excavations at the site.  The original temple was clearly built on the same Baekje designs as others of that period.  In an interesting twist, it appears as though the temple was not oriented north to south, as others were, but rather it was oriented west to east.  This would have had it facing the royal palace, initially, in a configuration very similar to that of Shitennoji, in Osaka, or Yamadadera, which is also one of the sites included in UNESCO World Heritage designation. The original temple had a middle gate, a pagoda, a main hall—or kondo—and a lecture hall (Koudou).  It was surrounded by a walled corridor.  Some of the roof tiles that have been found appear to be from the first quarter of the 7th century, but there are many more from the mid-7th century, suggesting that full-scale construction wasn't carried out until that period.  None of the original buildings appear to have survived, though there is an Asuka era stone statue, as well as various important cultural properties that have been preserved, and excavations have given us an idea of what it looked like, originally. Compare that to Kawara-dera, which sits to the north of Tachibana-dera.  We've talked about Kawara-dera before, as it was eventually designated one of the four national temples.  It was clearly built at a later date than Tachibana-dera, though when, exactly, is still unclear. There is mention of a Kawara-dera in an entry for 653, but even then, the Chronicles note that may have actually been at Yamada-dera, on the other side of Asuka, indicating that even the Chroniclers weren't entirely sure.  That leaves the first clean mention of the temple at 673, in the reign of Ohoama, aka Temmu Tenno.  There is a note, prior to this, in about 656, which talks about "Kawara no Miya", or the Kawara Palace. This is where Takara Hime briefly moved after the fires damaged the Itabuki Palace, which was rebuilt into the Later Okamoto Palace.  It is thought that Kawara-dera is on the site of that temporary palace, and it is possible that the building of that palace lent something to the eventual creation of Kawara-dera. Kawara-dera has a unique layout, known specifically as the Kawara-dera style temple layout.  Although the overall temple is built on a north-south axis, the west main hall faces east, towards the pagoda, in the southern courtyard.  There was then a central main hall, and then the northern courtyard, with the koudou, or lecture hall, facing south.  There is also evidence that the east gate was sizeable—possibly larger than the south gate.  If so, it may be that this temple, like Tachibana-dera, was also facing east—facing the palace—but it was, at the same time, also on the same north-south access as other buildings and facilities.  This almost seems like they were perhaps compromising between facing the palace and utilizing the continental idea of a north-south alignment.  I almost wonder if the pagoda and western kondou weren't first built and then someone decided to change the orientation mid-way through the building process.  Either way, it is definitely unique. Although Kawara-dera was designated as one of the four national temples, it is the only temple that was not eventually moved up to Heijo-kyo, or Nara, when the capital eventually moved up there.  There are numerous theories as to why, but regardless of that, it stayed in Asuka and was no longer considered a national temple.  Over time it declined, and repairs could not be maintained across the entire complex.  Today, a successor temple, Gufuku-ji, sits on the site, but it is much reduced.  Fortunately, you can still see many of the exposed footings and get an idea for just what this temple was like back in its heyday. Now since we've mentioned it, it is probably worth talking about Yamada-dera, which is also on the list.  Like the others, there is a small successor temple to the north, but most of the ancient Yamada-dera grounds are visible, and if you go out there you can clearly see where all the buildings were.  There are signs and raised platforms depicting where the various buildings were at, so you can easily see what was there.  Furthermore, if you check out the Asuka Historical Museum, they have a remarkably well-preserved section of one of the walls of the gallery from the temple, including some roof elements.  It appears to have fallen down during a fire, and other material must have fallen on top of it so that the fire could not consume that section, leaving it in incredible shape. Yamada-dera is part of the Hosso sect—that is the sect following the teachings of the monk Xuanzang.  We talked about Xuanzang, and the monks who studied with him, back in episodes 120 to 122.  It is said to have been founded by Soga no Kurayamada no Ishikawa no Maro.  He was a relative of Soga no Emishi who supported Prince Naka no Oe in his coup in 645.  Soga no Kurayamada eventually became Udaijin, or Minister of the Right, and he was essential in implementing the Taika reforms.  Long story short, he was slandered, and fled to Yamada-dera, which was still under construction.  Rather than being taken by government forces, he took his own life, as well as that of his wife and eight children.  You can listen to the whole story back in Episode 112.  All of that is said to have happened here at that temple, in the year 649.  Perhaps because of the stain of that incident, the temple construction appears to have been halted for a time.  It wouldn't be completed until 685, when Ohoama and his wife, Uno no Sarara, a direct descendant of Soga no Kurayamada, were on the throne. Finally, there is one more temple from this early period that is mentioned, and that is Hinokuma-dera.  Of all of the temples so far, this one we probably have mentioned the least in the main podcast.  Hinokuma-dera is located to the southwest of the main Asuka valley, south of the famous Takamatsuzuka kofun.  It is first mentioned in a record dated to 686.  That indicates it must have been built some time prior, and archaeological excavations seem to place it at the second half of the 7th century, with the pagoda and main hall being completed in the late 7th century.   The temple continued to be maintained through the 8th century, but declined after the Heian period when the pagoda and lecture hall collapsed.  In the early 20th century a local Shinto shrine was relocated here, and remains, today. Hinokuma-dera was built as a private temple by the Yamato no Aya.  The Yamato no Aya are an intriguing group of people.  The name "Aya" implies a group that was originally employed as weavers, a technology brought over from the continent.  Indeed, they are said to have been largely immigrants who came and brought the technology with them.  The Aya were broken into different groups, with the Yamato no Aya being one of the more powerful.  The name appears again and again in the Chronicles, though in the time of Ohoama they were put on notice as a clan.  We aren't told what they did, exactly.  They seem to have made their way back into the court's good graces over time, however. Hinokuma-dera is interesting in that it is much smaller than the other temples we have discussed, and the form is quite different.  It isn't organized along cardinal directions, but rather with the koudou, or lecture hall, in the northwest and the kondou, or main hall, in the southeast.  The pagoda was between the two, slightly off-center to the northeast, directly across from the main gate, which faced southwest.  This means that you would enter from the southwest into a large, rectangular courtyard.  You could be facing a pagoda near the rear wall, with a lecture hall to your left and the main image hall to your right.  This is compared to Baekje temples that were on the periphery of the Baekje capital, and this may have been in a similar situation.  Based on the surrounding geography, it appears that some of the choices may have been made to conform with local geologic features, such as the ridge that it is on. It is interesting, however, for its uniqueness, especially as a private temple that did not have the resources of the court.  There were probably quite a few of these kinds of temples that we just don't see or hear about in the record.  When the court moved, first up to Heijo-kyo, but later on to Heian-kyo, in modern Kyoto, the head of the Yamato no Aya no doubt moved as well, and that probably led to the temple's decline, over time. Speaking of the court, there is one more part of the Asuka court that we should touch on before we leave the era of the Asuka palace.  At some point, probably related to the Later Okamoto Palace, the court created a pond and garden.  This Asuka Pond Garden site is first mentioned in 685, though it likely existed for some time.  Evidence suggests that it was built around the same time as the later Okamoto Palace, so sometime around 656, and based on excavations, we know that there was a south and north pond, divided by a middle bank.  Water flowed from the south pond to the north pond through a wooden pipe in that middle bank.  The south pond had a pentagonal shape, about 65 meters long, east to west, and 55 meters wide, north to south.  It was only 30 cm at its deepest point, with two islands in the pond itself.  The north pond was 36 meters east to west and 52 meters north to south, and it was up to 4 meters deep.  There was a stone overflow channel that was built for water to flow back into the Asuka river.  There was also a stone fountain, like that found at the Sakafuneishi site, and evidence of buildings and a wall around the site.  There has also been analysis of seed pollen, indicating what kinds of vegetation might have been grown in the garden. This was a lavish area that was purpose-built for entertainments of various kinds.  This is the area that the royal family and various nobles likely adjourned to at the end of the day for relaxation and for various banquets and other such gatherings. Of course, not all the court proceedings were so joyful.  In 686, Ohoama died, and for the next couple of years the court business was taken up with eulogies and memorials.  This is also when they built the next site included in the list: The mounded tomb of Temmu Tennou and, eventually, Jitou Tennou.  The tomb is an octagonal kofun, similar to the Kengoshizuka kofun for Takara Hime.  It is built to the southwest of the Asuka basin, a fair distance from the palace.  However, this positioning also puts it directly south of the site of the new Fujiwara Palace.  As the Fujiwara capital and palace site had already been selected, they would have been able to build this tomb in relation to the future palace, creating a direct north-south link between the two.  It is also along the same ridgeline as the tomb of Kengoshizuka and the tomb attributed to Kinmei Tennou and Princess Kibi no Himemiko. The octagonal tomb was built in five tiers.  It is about 42 meters on a side, built with rammed earth and then covered, originally, with dressed stones, while the surrounding area was paved.  Ohoama was buried in a sealed stone burial chamber in a dry-lacquered linen-made coffin, similar to what was found, again, at Kengoshizuka.  Later, when Uno no Sarara passed away, her urn was added to the tomb. Speaking of that, I cannot believe I didn't mention this in the last episode on Queen Uno no Sarara, but yes, she was cremated.  In fact, she is the first Yamato sovereign to have been cremated in the Buddhist style, rather than to have her body buried intact.  Today, almost cremation is the default in Japan—to the point that it actually has caused some issues with people who, for religious reasons, request a different type of burial.  However, at this point, it was still somewhat new.   Prior to Buddhism, all indications are that bodies were simply buried.  Buddhism brought in the concept of at least four different types of funerary rites.  There is dosou, or earth burial, but there was also suisou, water burial; fuusou, wind—or "air"—burial; and then kasou, fire burial.  Suisou would be committing a body to water, and fuusou generally means leaving the body on a stand, out in the open, to allow the body to decompose while birds, ideally vultures, come and do their work.  Of these, "kasou", fire burial or cremation, is linked to the historical Buddha, whose physical body is said to have been cremated, with the bones and teeth left behind considered holy relics.  That Uno no Sarara requested cremation would seem to indicate her own support of Buddhism and Buddhist institutions. The tomb of Temmu and Jitou has remained largely intact—at least compared to some that we have discussed this episode-- but not inviolate.  Over time, the site was allowed to become overgrown with trees and other vegetation.  In 1235 the tomb was robbed and in 1881 it was officially designated as an Imperial Mausoleum by the Imperial Household Agency, which now manages the site.  You can approach up to a point, but the tomb itself is largely off-limits to the public. Speaking of Uno no Sarara's support of Buddhism, we've already talked about her connections to Yakushi-ji, the next site on our list.  This temple was commissioned by Ohoama when his wife, Uno no Sarara, grew unexpectedly ill in 680.  She did recover, and the temple would eventually be considered one of the four National temples of the Yamato state.  It appears to have been built—possibly shifted slightly—specifically in line with the new avenues being laid out for Fujiwara-kyo, the new capital, and it fits neatly into place, taking up an entire city block.  When the capital moved, the temple was also moved.  The new temple sits up near modern Nara, in the area known as Nishi-no-kyou—the West (side of the) capital.  For the new site, the court may have used some of the materials from the original temple, though there does seem to have been a continued presence at the Fujiwara capital site until the 11th century.  To avoid confusion, the temple in the old Fujiwara capital site is referred to as "Moto-Yakushiji", meaning the Real or Original Yakushi Temple. Yakushiji was commissioned in 680, but work on the temple wasn't completed until 698, four years after the move to the new Fujiwara Palace.  Key features at this time were its size and its double pagodas, rather than just the single pagoda common in earlier temples.  This mimicked temple innovations happening on the continent, and was later adopted by several temples in the new capital of Heijo-kyo. Another national temple from around this time, also included in the nomination letter, is Daikandaiji.  Like Yakushiji, this temple was a grand statement of the Yamato state's ambitions.  Both were large temples that would have stood out, and as national temples they were symbols of state power and authority in matters both secular and spiritual. We discussed all of this in a previous episode, Episode 142, where we covered the four national temples, so I don't want to belabor it too much other than to give a brief overview.  In summary, what we know as Daikandaiji today is very likely the old Kudara Ohodera,  Kudara, in this instance, being spelled with the same kanji as for "Baekje".  Kudara Ohodera was the largest of the Asuka and Fujiwara era temples.  Its pagoda was over 80 meters tall, one of the tallest in Yamato at that time, and the main hall rivaled that of the Daigokuden, the main hall of the Fujiwara palace.   It also appears to have been moved twice.  First it was moved from its original location closer to the Asuka palace.  And then it appears to have been shifted to align with the avenues of the new Fujiwara capital.  The name was also changed.  "Kudara Ohodera" likely referred to the location where the temple was first founded by Tamura, aka Jomei Tennou.  It was then moved to Asuka and took on the name "Takechi Ohodera", given its new location, but then was renamed to Ohotsukasa no Ohodera, the Great Temple of the High Officials, or something like that.  This same name, read with the on'yomi reading, becomes "Daikandaiji". The temple was later moved to Heijo-kyo, where it was renamed to "Daianji", which means something like the Temple of Great Safety or Protection.   There is another story that says that the temple actually originated in the Kumagori dojo created by the legendary Shotoku Taishi, but, like so many such stories, that may have been added later to increase the temple's prestige.  As with so many of these temples, when the move was made to Heijo-kyo, the temple lost its national status, but remained active.  Without the upkeep by the court, it eventually declined, finally disappearing almost entirely.  Remains were rediscovered in the Edo and Meiji period, with major excavations in the 1970s and 80s.  From this, there is evidence of fire, even before construction was completed.  Indeed, there is a record of fire in 711.  The temple was likely under construction for much of the period of the Fujiwara capital's existence. This is probably as good a point as any to talk about the Fujiwara Palace itself.  I would note that the World Heritage site designation only includes the palace site, and not the entire capital city of Fujiwara-kyo.  That is probably for the best, as findings have suggested that the ancient capital was built on a plan far grander that previously thought. Initially, it was believed that the Fujiwara capital was built similar to Heijo-kyo and Heian-kyo, which is to say that it was modeled after the Tang capital of Chang'an.  This model creates a rectangular city with the main palace complex at the far north of the city.  Lower classes are typically housed in the southern regions while upper classes and nobility are provided land in the northern areas of the city.  Part of the reason to believe that the city was laid out like this has to do with the three mountains:  Mt. Unebi, Mt. Miminashi, and Mt. Kagu.  If the palace were located at the northern end of the city, then the city would fit rather nicely in the plains between these three mountains.  However, it appears that the plans for Fujiwara-kyo were much grander, and it appears that the Fujiwara palace sat not at the northern top of the capital, but instead it was in the middle.  This more closely approximates the ideal Confucian model, which created a square city divided into nine districts with the palace in the center.  However, it also means that the city grid is interrupted by the mountains, particularly by Mt. Miminashi, in the north.  To cover all of that land would be untenable, and much of it has been built up or under cultivation for centuries.  Furthermore, it is unclear how built up Fujiwara-kyo ever was.  Imagine trying to just create a city from scratch.  Not only was it about building the temples and the palace, but about all of the other houses, which would have been organized by the individual owners.  One also has to wonder just how many workers there were, and materials, to do all of this.  If much of this was done as traditional wooden buildings, then many of the blocks may not have left any significant remains, though new construction in the area does perform exploratory archaeology just in case.  There are a lot of interesting features that have been found. However, let's focus just on the Fujiwara Palace.  As I've previously pointed out—just back in Episode 152, for example, the Fujiwara Palace was, in many ways, getting back to the type of palace that the Toyosaki Naniwa Palace had tried to be.  This was a massive State complex.  The overall property appears to have been a square, with nine gates—once again, mimicking the geometric perfection suggested in ancient sources.  That wall, which was defined by post-holes in the ground, was also surrounded by a moat.  The south central gate was known as the Suzaku-mon, or Suzaku gate, named for Suzaku, the crimson bird of the south.  This was at the north end of Suzaku Oji, or Suzaku Avenue, the central road of the Fujiwara capital. This road was 24 meters wide, with 4 meter ditches on either side.  The ditches would have carried water throughout the city, while also allowing the city to drain water during large rains.  From the Suzaku gate to the north the palace opened up to the first courtyard, with two building where officials could prepare for the day.  Originally this would have been the place for officials to change into their formal robes, though later they were commanded to show up to work already dressed.  From there, once it opened, they would pass through another gate into the Choudouin, or State Hall.  Here, the 8 bureaus, or ministries, each had a Choudou, or court hall, where they would perform their work.  There were also four other halls for other governmental work. Besides the southern gate, there were gates on the east and west, which led to further government offices to the west and east of the court.  A fourth gate, at the north end of the Choudouin enclosure, would lead to the Daigokuden, the Great Audience Hall.  This was part of a reduced enclosure.  Two buildings have been discovered to the east and west of the enclosure, and north of the enclosure would have led to the private quarters of the sovereign and their family. The government buildings are more obvious than some others—many of the buildings were built in the continental style, meaning with stone footings, leaving a lot of evidence of their existence.  Meanwhile, the buildings of the sovereign's private residence were likely still in the indigenous style—plain wood with posts sunk directly into the ground, and thatched roof.  That would all leave a lot fewer traces, not to say that they haven't ever found anything. Today, the Fujiwara Palace site is a large open area where many of the features that have been found are indicated with modern crimson colored pillars, demonstrating where the various pillars were found.  At the same time, any above-ground reconstructions would have be conjectural, as we don't have enough remaining to know exactly what the palace looked like beyond the pillar locations. This palace and the city was ambitious.  It was huge and clearly meant as a permanent capital.  The fact that it was only occupied until about 710, when the capital moved north, to Heijou-kyou, is something we'll talk about in a later episode.  But still, it was absolutely an incredible move.  Think of how much labor this took and what kind of costs were involved?  This was truly a flex of the state's ability to mobilize labor to be able to do all of this, and generally marks the moment where the Yamato government really came into its own.  It also marks the period where the name "Yamato" is thought to have been officially changed to refer to "Nihon", the "Origin of the Sun", the name by which Japan would be known ever since.  It really is a symbol of Japan's changing state. There are only three more monuments included in the World Heritage Site designation, and they are all tombs. The first is Nakaoyama Kofun.  This is another octagonal kofun, approximately 19.5 meters from one side to the other.  It is only three tiers, as opposed to the five tiers of the tomb of Temmu and Jitou, and similarly covered in stone and surrounded by stone pavement.  The sealed burial chamber is narrow—designed for an urn rather than for a full-body coffin.  This is the first such mound clearly built to accommodate Buddhist style cremation, rather than a coffin.  While the keyhole shaped kofun had stopped being utilized for some time, this appears to put the final seal on the coffin, as it were, of the kofun building period, which had started back in the mid-3rd century.  Certainly, royal tombs continued to be built in the form of mountains, but they would stop having the same kind of artificial mound. It is unclear who was buried in the mound.  It was plundered around the 13th century, and there was considerable damage noted in the Edo period.  However, given Kengoshizuka Kofun and the kofun of Temmu and Jitou Tennou, it seems hard to deny the general consensus that this is the tomb of none other than Karu—that is to say Monmu Tennou.  However, as with Kengoshizuka Kofun, the Imperial Household Agency has named a different kofun, that of Kurihara-tsuka'ana Kofun, slightly to the south of Nakaoyama.  I would note that while this is an octagonal kofun, similar to the others we have seen, the Kurihara kofun, aka the Hinokuma Anko Misasagi, is a round kofun, which, in the consideration of modern scholarship, is not generally thought to have been a shape used for a royal tomb. There are two other tombs on the world heritage list that are round tombs, however—though they are not thought to have been royal tombs.  These are the Takamatsuzuka and Kitora kofun, and both of them have incredible features that are considered of particular importance to the indication of the development of the state.  This is because in both tombs elaborate tomb mural paintings were discovered. The murals of the Kitora kofun are perhaps the simpler between the two.  The Kitora murals have the four directional guardians on the walls of the tomb.  Again, we talked about this back in episode 127.  It was the idea that there was a directional guardian for each of the four cardinal directions.  This includes Genbu, the black tortoise of the north; Byakkou, the White Tiger of the West; Seiryuu, the Blue (or green) Dragon of the East; and Suzaku, the Red Bird of the South.  These descriptions were heavily tied in with various continental ideas of what would be known as "feng shui", including different ideas of color, direction, and concepts of yin and yang.  The Kitora kofun clearly shows these four guardians.  Based on the style of the tomb and the paintings, it is assumed that this tomb was built in the very beginning of the 8th century.  Combined with tomb goods found, while we don't know who was buried there it is very likely that it was either a royal prince or high ranking noble.  It has been suggested that this could have been the tomb for the Minister of the Right, others have suggested that it could be Royal Prince Takechi, who died in the late 7th century, or possibly even a high ranking member of the Baekje nobility living in the archipelago since the fall of their country, given some of the continental features of the tomb and its murals. In addition to the spectacular directional guardians, on the ceiling of Kitora Kofun is a depiction of the stars.  This star chart has been the focus of considerable study, as it depicts the stars in the sky as they might have been seen from the ground.  Though there are some errors, it is remarkably accurate, and it has been heralded as the oldest such star chart in the world.  There are earlier depictions of the sky, like the Nebra Sky Disc, from modern Nebra, in Germany, which dates to about 1800-1600 BCE, but those are more like an astronomical rule, rather than a chart.  It is also interesting that the positions of the stars don't exactly correspond with the sky over the Fujiwara capital: instead, it seems that the latitude better fits with the capital of Pyongyang in Goguryeo.  This opens up lots of intriguing possibilities about how this star chart came to be, and who created it.  It may be that some of the errors we see in the star positions come from taking a star chart possibly from the Tang court, and then localizing it to the Goguryeo capital in Pyongyang.  That chart then appears to have made its way to Japan where it was used in the Kitora kofun.  That means that the artist  wasn't necessarily directly looking at the sky at the time, but rather looking at a depiction, probably drawn on paper which has since been lost.  All of this points to the availability of, and importance placed on, astronomical information at the time.  In the Takamatsuzuka Kofun we similarly have directional animals, although in that case Suzaku, in the south, has been lost.  There is also a depiction of the stars, though it is more based on the zodiac, with constellations depicted in the various "houses" of the sky, rather than a true chart of the sky.  Most significantly in this tomb, however, are depictions of courtiers – groups of male and female attendance - in what appears to be court clothing, and indeed this is the best depiction we have of what court clothing may have looked like at this time.  It very much is in keeping with the clothing we see on the continent.  It is possible that the clothing depicted is not actually what was in use in the court, but possibly clothing from the continent as it was depicted in drawings and the like.   However, the style of clothing does seem to match the continental style clothing we see later in the Nara period, and so it does seem to be our best source for the clothing of the time barring us finding actual garments or further depictions. Both of these tombs are stunning, and have greatly increased our knowledge of the world of the court of 8th century Japan.  However, they are also both extremely fragile and in need of conservation.  Since being opened, humidity levels in the tombs have risen, which has led to the deterioration of the paintings themselves.  Japanese historians and conservators have gone to great lengths to preserve what they could before any more was lost, and there are depictions of what they looked like when they were originally found.  One of the goals of the World Heritage determination appears to be the conservation of these incredible paintings for future generations to be able to see. And there you have it.  Those are the sites  that were recently listed together on the UNESCO World Heritage list as the Ancient Capitals of Asuka and Fujiwara.  I hope that everyone gets a chance to go see them in person some day—it really is a beautiful and rather bucolic area with history strewn all about.  It isn't difficult to walk most of it, either, though to see everything you probably want at least a couple of days, not including various museums and other institutions.  And, of course, the rest of the Nara basin is full of even more treasures, such as Horyuji temple, the Makimuku Palace site, Mt. Miwa, and then the ancient capital of Nara, just to name a few. But that will have to be for another day.  For now, I think I've gone on long enough.  This has been a bit longer than most episodes, so I hope that you enjoyed it.  We'll be back with our regularly scheduled episodes in a couple of weeks. 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 either our Ko-Fi or BuyMeACoffee sites—just look up SengokuDaimyo. For all of that, you can also find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, you may have noticed that there are advertisements running on the podcast—that is so that we can keep this free to everyone, but if you want an ad-free version, we have uploaded our entire back-catalog to Patreon, where we will be releasing early and ad-free episodes for anyone who wants to sign up. Finally, 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.

OPEN HEAVENSMATALA LE LAGI MO LE ASO LUA 11 AOKUSO 2026(tusia e Pastor EA Adeboye) Manatu Autu: O mea e tuu iai e fausia mea e maua mai ai 1 (Inputs determine outputs 1) Tauloto Tusi Paia: 1 Korinito 9:24 “Tou te lē iloa ‘ea, o ē tausiniō i le ala tanu, e tausiniō uma i latou, ‘ae maua le taui e le to‘atasi? ‘Ia fa‘apea ‘ona ‘outou tausiniō, ‘ina ‘ia ‘outou maua.”Faitauga - Tusi Paia: Faataoto 31:1-9O le mamao e te fia ausia i lau faigamalaga i le olaga nei, o le tele foi lena o le manaomia ona e galueaina lelei lou tagata. Mo se faataitaiga, afai e te fia malaga i se mea mamao ao loo tumu lelei le pinisini o le taavale, e te ono tu i se pamu i le ala e toe utu ina ia e ausia le nofoaga mamao o loo e malaga iai. Peitai, afai e latalata le nofoaga o loo e malaga atu iai, e te lē manaomia le tu i se pamu e toe utu le taavale. O soo se tagata e naunau e mamao le tulaga e ausia i le olaga nei, e tatau ona galueaina punaoa mo ia, e aofia ai le ola faapaiaina, galue punouai, aoaoga, lelei fesootaiga ma tagata i lona olaga, alo ese mai amio lē lelei o le ai ai soo, matamata tifaga, faaalu vale taimi i luga o upega tafailagi, pati faasoloatoa ma mea faapena. E manaomia le pulea lelei o lau amio ma lou tagata pe afai e mamao le tulaga e te fia ausia. Ou te manatua ao ou laitiiti, e faanofo lava a'u e lou tina i totonu o le fale e fai meaaoga ao taaalo soka au uo i fafo. E masani ona ou faasea i lou tina peitai na faaauau ona ia faia seia oo ina matua ma avea ma masani ia te au le faia o meaaoga. E iai se taimi na ou alu i le fale o le tuagane a lou tinā, o fai se solo tele o faafiafiaga i le auala, na o uma ai tagata o le matou aiga sei vagana a'u. Na sau seisi ma fesili mai pe aisea ou te le alu ai i fafo e matamata i faafiafiaga, na ou tali atu, ‘o le tagata o le a matamata uma ai tagata i le lumanai e lē matamata i ni faafiafiaga'. I le tele o tausaga mulimuli ane, ina ua siitia a'u e le Atua, na ia faamanatu mai ia te a'u lea aso, ma faapea mai, ‘o le asō, o loo matamata uma mai le lalolagi ia te oe'. Le au pele e, faaalu au tupe ma punaoa e galueaina lou tagata i mea uma e manaomia i le mamao ma le maualuga o le olaga e te fia ausia. Ao agai isi tagata na ave i le tafeaga i Papelonia e aai i meaai matagofie i le maota o le tupu, na taulai le vaai a Tanielu ma ana uo ia vavaeseina i latou mo le Alii (Tanielu 1:3-12). Ou te talitonu e lē na o i latou tagata Iutaia na aoaoina i le maota o le tupu i lea taimi, peitai e na o i latou na faia mea tetele aua foi na faaalu tatau a punaoa e galueaina i latou. Atalii poo le afafine o le Atua, afai e tetele ni au miti o iai ma o loo e naunau ia tino mai, e tatau ona e totogiina le tau e galueaina lou tagata. E tatau foi ona e tuuesea ni avega mamafa e pei o le paiē, leai o se pulea o lou tagata, ma tulaga eleelea e pei o le agasala e taofia oe mai le ausia o faamoemoega a le Atua mo lou olaga. Ou te tatalo ia e ausia faamoemoega a le Atua mo lou olaga, i le suafa o Iesu. Tatalo, Tamā, faamolemole fesoasoani mai ia te au ina ia galueaina punaoa talafeagai mo lo'u olaga ina ia ou ausia faamoemoega ua e saunia mo au, i le suafa o Iesu, Amene. 

Přesně před sto lety se z Radiojournalu ozvala hra Na Přástkách autora Miloše Kareše, kterou můžeme považovat za nejstarší českou rozhlasovou hru vůbec. Začneme ale ukázkou z nejstarší dochované rozhlasové adaptace. Tou je Bílý tesák Jacka Londona z roku 1937.

Přesně před sto lety se z Radiojournalu ozvala hra Na Přástkách autora Miloše Kareše, kterou můžeme považovat za nejstarší českou rozhlasovou hru vůbec. Začneme ale ukázkou z nejstarší dochované rozhlasové adaptace. Tou je Bílý tesák Jacka Londona z roku 1937.Všechny díly podcastu Seriál Radiožurnálu můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

We continue to look at the life and times of Uno no Sarara, aka Jito Tenno, female sovereign ruling in her own right.  We look at some of the places she traveled to as sovereign and, ultimately, what she did to ensure that her grandson would succeed her. For more, check our podcast blog page:  https://sengokudaimyo.com/podcast/episode-154 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 154: Queen Uno no Sarara, Part II   Light drifted in from outside the grand audience hall.  It filtered through barred windows and screens, and glinted off of bright gold and bronze accents, as well as the polished stone floor.  Upon a raised dais, surrounded by curtains, sat the tennou, arrayed in all of his youthful majesty.  Before him were princes and high ranking nobles, dressed in their finest court clothing.  Rich brocades of silk and black gauze hats only added to the pomp and circumstance of the moment. The nobles bowed and brought out a small tray.  Upon it were seventeen scrolls, freshly made, representing the latest updates to the laws and punishments of the land.  The nobles presented the work they had overseen, the culmination of a year's effort to further bring into line the organization of the state.  Off to the side, behind a screen of her own, Uno no Sarara watched the proceedings.  She thought back on all that had happened to bring them to this point.  This glittering hall was a far cry from the plain wooden structures of the old Kiyomihara palace.  And while she had never visited them, she could only imagine that this must rival the courts on the continent.  Everything that she and her husband had worked and fought for—all of the battles  they had fought, and all of the friends and children they had lost—she watched as it all came to fruition. The court was never going to be entirely peaceful—there would always be those striving for wealth and power, however they could attain it—but at this moment she no doubt felt as confident as she ever had that her efforts hadn't been for naught.  No matter what happened from here, the State, and her line, would continue.   So let's recap: We started with Part I of Uno no Sarara's reign back in episode 152, and then last episode we took a bit of a detour to go more in depth on the history of Ise and of the worship of Amaterasu more generally.  We talked about how there is good reason to believe that Ise shrine's prominence—and even many of the stories about Amaterasu and her importance in the story of the royal family—were either created or at least emphasized during the reigns of Ohoama and Uno no Sarara.  We ended with a discussion of the Jingikan, the newly created government organization developed to deal with so-called "Kami Matters", formally bringing the administration various shrines under the administration of the State.  Specifically it seems to have focused on State sponsored rituals.  I have no doubt that they took charge of the rituals at court itself, and they were likely involved in the worship at Ise Shrine, as well as the shrines of Tatsuta and Hirose.  On the other hand, as with the spread of Buddhist temples, direct State control was likely limited, at least at this stage, likely focused on the most influential institutions. This episode I want to continue with Uno no Sarara's reign.  She continued to make her mark on the court, tweaking how things worked, especially around the concept of rank.  And then there were her various travels.  These were mostly to her palace in Yoshino, but several other journeys, including a tour of the land of Kii—modern Wakayama prefecture—as well as a visit to her half-sister, Royal Princess Asuka. For all of that, however, the entry in the Nihon Shoki ends with what was perhaps one of the most direct and unique things she did:  Ensuring a smooth transition of power to her grandchild, Prince Karu. And while in this episode we'll (spoiler alert) cover both this power transition and Uno no Sarara's eventual death, we won't be done with her reign and its impact after this episode.  After all, there is still a lot going on around this time, and multiple different threads to pull on.  I expect several more episodes to cover things, such as the creation of hunting and fishing preserves, Buddhist merit-making, crime and punishment, and more.  There are also a few more people to talk about, such as Kakinomoto no Hitormaro, the court poet, and Fujiwara no Fubito and the establishment of the Fujiwara family as we know it.    So let's take a look at Uno no Sarara and what she was up to. She was still very much putting her stamp on things, tweaking the codes and making edicts.  One of the more impactful edicts would seem to be one where she had the government officials and people of the Home provinces all divided into nine classes.  This seems to be introducing yet another rank system, though this one is a bit more technical than the ones that came before. For one thing, it divided everyone up into nine ranks.  To do this, the court were going to take a look at a period of up to 6 years for those who already had rank and up to 7 years for those who did not.  The court—presumably court appointed judges—would use that period to evaluate individuals and slot them into a new system of nine classes.  Those in the first four classes would be given cap-rank based on their individual merits, the services that they had performed, and the importance of their house.  There isn't really a mention about the other five classes, but as they were theoretically the lower classes of society, it may not have been quite so pertinent.  BTW, of the three things that they were using to determine cap-rank, that last one, the importance of the individual's house, strikes me as the nod to the fact that the Japanese had not yet gotten away from the idea of "kabane" type hierarchy.  Granted, it isn't like family was unimportant in the Tang court, the Japanese were just being much more blatant and direct about it. Once everyone was properly sorted into the appropriate cap-rank, new edicts were issued on the official court clothing, which we discussed in Episode 150, and if you check out the blogpost you should be able to see what that looked like. I would note that the cap-rank system would eventually go away and be replaced by a rank system also based on 9 ranks, which then were broken up into upper and lower and junior and senior, so very similar to what we see with cap-rank, with some slight changes.  Uno no Sarara continued to make tweaks to the system, while working on the various large scale projects of the reign.  She wasn't exactly a homebody, however.  As she did all of this, she was regularly taking trips away from the capital. For example, between 689 and 697 she took at least 30 trips to visit Yoshino, sometimes taking as many as five trips in a year.  These were often short—a couple of days and then back to the grind of the court.  However, that's all that we get.  Based on the dates, we can at least make a few inferences.  For one, she was going down in all seasons, so she really must have enjoyed it, and it doesn't seem like it was attached to any particular official date or ritual.  Perhaps it just got her away from the pressure of official life. Some of her travel appear to have been work trips.  Her travel to Ise, which we talked about in the previous episodes, as well as things like traveling to visit the Castle of Takayasu and also to inspect horses at the embankment of Wani-no-kami.  Those appear to have been both trips where she was keeping an eye on things. Other trips, however, provide fewer details.  Mostly we know where she went.  This included trips to Hatsuse, Kii, Takamiya, and Yonabari, in Uda.  We are also told she ascended the Peak of Tou no Mine and later that she made another journey out to the Futatsuki Palace—presumably at the same place.  And we also have a trip out to the country-house of Royal Princess Asuka. Now Hatsuse, Kii, and Uda are all places we've previously talked about.  They are all on the Kii peninsula.  Hatsuse—or Hase—and Yonabari, in Uda, are both due east of modern Sakurai, following the Yamato upriver and then branching off to the aptly named Yonabari river.  These areas are well-referenced in the rest of the Nihon Shoki.  "Kii" is a bit more ambiguous.  Kii refers to the entire land of Kii, or Kii no Kuni—by the way, if you are familiar with the Japanese bookseller "Ki-no-kuni-ya", that name directly references the land of Kii as the family who started it were from Wakayama in Kii, where they served under the Kishu—or Kii—branch of the Tokugawa family during the Edo period.  That said, there were others who also used the name "Kinokuni" as a locative name as well, and you will occasionally see it here or there, even outside of the famous bookstore. The land of Kii is basically all of the southern Kii peninsula.  On the west side, it starts at roughly Wakayama, and includes the mountainous regions south of the Nara basin, wrapping around to the east side of the peninsula, to just south of Ise.  Today it is split between Wakayama prefecture and parts of Mie prefecture, including the towns of Kihoku—literally "Northern Kii"—and Taiki—"Big Kii".  Today, "Taiki" is part of the Watarai district, Watarai being the name of the location where Ise shrine was located.  So you can see that Kii basically included everything from one side of the peninsula to the other. Most of the time, though, I would generally assume that travel to Kii is a reference to the nearby area of Wakayama, especially as there are other references to that area in the form of hunting and fishing restrictions, which we'll discuss more fully in a later episode. This particular trip to Kii sounds like it was a bit of a longer trip, incorporating several locations.  We know that it took roughly eleven days—about a week and a half.  That's enough time to do quite a bit of sightseeing.  In fact, shortly before leaving, Uno no Sarara says that she is going on a "tour" of the land of Kii, and as such the land-tax and poll-tax for Kii would not be collected for a year, since, instead, they were expected to support her visit so that she could travel in appropriate style and so that temporary palaces could be made available for her use.  Kii is an interesting place for Uno no Sarara to visit.  It is mentioned occasionally throughout the chronicles, and its position puts it squarely in Yamato's sphere of influence.  At the same time, its mountainous nature means that it was never quite as populated as regions like the Nara basin or the Kawachi plains, where the large, flat areas were better suited to wet rice paddy agriculture.  In Kii, there are only a few areas really suitable for supporting large populations through agriculture alone, and even today the mountains make travel and construction in the area more difficult, so you don't have the highly concentrated population centers as in other regions.  The area around modern Wakayama city provides some of the best land for agriculture, with some other coastal regions as well. But it is mountains that Kii is known for, and the mountains often have spiritual significance.  Mt. Koya, or Koyasan, would be found in 805 as the center of Shingon Buddhism, but well before that you have the Kumano shrines, also known as the Kumano Sanzan—the three mountains of Kumano. There is a lot of evidence that worship at the three mountains of Kumano was heavily influenced by Buddhism and Buddhist traditions, but that this was a later influence on areas that were already important spiritual sites well before Buddhism arrived in the archipelago.  The exact nature of worship is debated, but the area was important, with "Kumano" once treated as its own land, overseen by the Kumano Kuni no Miyatsuko.  The deities of Kumano and the area more generally features in the Nihon Shoki in the legendary stories of Iware Biko, aka Jimmu Tenno. The Kumano shrines are, ultimately, a series of shrines in the Kumano region, roughly 20-40 kilometers from each other.  There are three main shrines—Kumano Hongu Taisha, Kumano Hayatama Taisha, and Kumano Nachi Taisha—known as the three mountains.  There are numerous other shrines as well.  There are three main deities worshipped, but then also another nine that are considered important as well, for at least twelve kami.  The three main kami – Kumano Musubi no Ohokami, Hayatama no Ohokami, and Ketsumi Mikoto Ohokami – are also considered to be manifestations of Izanami, Izanagi, and Susano'o.  Izanami and Izanagi are famously the progenitor kami of the archipelago, while Susano'o is the storm and ocean deity said to be the rambunctious and troublesome brother to Amaterasu Ohokami.   It is quite likely that the connection with these other kami—who feature prominently in the later stories, was actually a later addition.  Similarly, around the 9th century, the Kumano shrines were heavily influenced by Buddhism, which often co-opted indigenous kami worship by associating the native kami with incarnations of Buddhist figures.  In this case:  Thousand-armed Kannon, Yakushi—or the Medicine—Buddha, and Amithabha.  I must say that associating Amithaba—or Amida—with Susano'o seems like a bold move.  The deity who tossed a backwards flayed colt into Amaterasu's weaving hut is also the Buddha who made the promise that all who call on his name would find their way to the western pure land? I guess. Together, the kami of Kumano are known as the Kumano Gongen, and there is a pilgrimage trail, even today, that leads between the various shrines and peaks, as well as various temple complexes in the area. There is one other interesting connection with Kumano shrines, and that is the fact that there is a Kumano Taisha up in the Izumo region.  Today, they claim that despite the names being identical, there are no actual ties between Kumano Taisha and the Kumano Sanzan.  The Kumano Taisha of Izumo is actually considered the Ichinomiya, or most important shrine, of Izumo—even more important than the famous Izumo shrine, itself.  It lies 30 minutes south of modern Matsue, and enshrines a kami known as Kushi-mikenu-no-Mikoto, said to be another name for none other than the famous Susano'o. Kumano Taisha claims to have been first mentioned in the Nihon Shoki back in the time of Takara Hime, aka Saimei Tennou, in an entry from 659, though that entry simply states that the Izumo no Miyatsuko was to repair the shrine of the "Itsuki" kami, and doesn't specifically mention Kumano Taisha by name.  There is an entry attributed to the Izumo fudoki, which claims a shrine was located on Mt. Kumano, identified with modern day Tenguyama.  And then, Kumano Taisha appears in the Engi Shiki in the 10th century.  Suffice it to say, there are many different ways that this can be interpreted. Scholars have attempted to look into the potential connections between Kumano Taisha in Izumo and the Kumano Gongen of Wakayama, but it does not appear that there is a fully formed consensus.  I would note that we certainly see various important worship centers branching out throughout the archipelago, setting up branches elsewhere, and we also see the association of various local kami with other, more famous kami, making the claim that they are simply another name for the same entity.  This would appear to be one way to bring different groups into communion with each other, as it were, and helping to gloss over the potential difficulties found in diverse belief and worship practices. As a side note, there is at least one other Kumano Taisha of note, found up in the Tohoku region.  It claims to be the "Ise of Tohoku", with a focus on Izanami and Izanagi.  It seems to claim a founding around the early 9th century at the Tenno's request.  Given that, I think we can ignore it for our current discussion. To bring this all back around, it is unclear if Uno no Sarara's tour of Wakayama included the Kumano shrines at this time.  Certainly Kumano would play an important role in the legends and stories that the court was putting together, but what structures were in place at this point in the story are unclear.  Her tour may have focused much more on the area around modern Wakayama.  Her tour of the area took a total of eleven days, which is more than enough time to have seen a fair bit of the area, and certainly would have been enough time to get down to the Kumano region, but we don't have any clear details that I see to say exactly what happened. Still, I do find it interesting to look at the juxtaposition of the Kumano shrine story with that of Ise.  Both took on some aspects of the official stories of the founding of Japan and appear to have been important shrines for the court to some extent, and both the trip to Ise and the trip to Kumano were events such that local taxes were commuted for a time to help pay for the royal visit. But whereas Ise would go on to reject the merging of Buddhism with local kami worship, Kumano appears to have embraced it.  Kumano worship took on a highly syncretic character, with Buddhism and Kami worship becoming inextricably intertwined, maintaining that character even today, despite numerous historical attempts to extricate the two from each other. Ultimately, Ise shrine would take pride of place as the national shrine of the royal family, but I can't help but wonder what would have happened if Kumano had been more ascendant. Getting back to our discussion of Uno no Sarara's various peregrinations:  we also have what appear to be two trips up to Tou-no-mine—the modern pronunciation for the name which Aston transliterates as "Tamu no Mine".  This is the peak where, about forty years earlier, Takara Hime is said to have built a circular enclosure and called "Futa-tsuki" or two "Tsuki" trees palace.  It was also known as "Ama-tsu-miya", the Heavenly Palace.  The modern Tou-no-mine is a mountain to the southeast of Asuka, however, there is also a theory that the Tou-no-mine and Futa-tsuki palace were actually on a small hill just due east of the Kiyomihara palace site.  This is where we find walls, the Sakafune-ishi stone, and other examples of work from the time when the Futa-tsuki palace would have been built. That said, to get to Tou-no-mine, we are told it was a two day trip—one day out and one day back.  That said, it wouldn't have all been spent traveling.  In fact, Tou-no-mine, today, is under two hours walking distance.  The site by the palace is much closer, and the entry for going to the Futatsuski is only mentioned on a single day.  So none of that is particularly helpful, in my opinion.  Ultimately, we know that it was a location near Asuka and that it was associated with Takara Hime, the last female sovereign in her own right—even though her reign was arguably run largely by her son, Crown Prince Naka no Oe. Speaking of whom, Naka no Oe was not only the father of Uno no Sarara, but also of Royal Princess Asuka.  So when Uno no Sarara went to Asuka's country house, also known as the Denso or Tadokoro, she was actually going to pay a visit on her own half-sister.  By the way, "country-house" is the Aston translation.  A more direct translation might be something like "Field Place".  It was a private estate belonging to powerful families, such as the local elites—or in this case the royal family.  It is a rare glimpse into the living conditions of those royal princes and princesses who were not resident in the palace itself.  I do find it interesting that it specifically identifies the royal princess and not some male relative or husband—and Uno no Sarara isn't really noted as visiting a lot of family members all over the place.  I've seen a suggestion that Asuka may have been married to Prince Osakabe, one of Temmu's sons, but if so it is interesting that Uno no Sarara goes to visit *her* house and not *his* house. Princess Asuka is not mentioned much, but given this and a few other things—including being mentioned in the Man'yoshu in connection with a poem by the famous Kakinomoto no Hitomaro—she seemed to be someone important, even though we don't have a lot of information on what that looked like at the time. And with that, we've covered most of Uno no Sarara's travels.  We discussed her near-constant trips to Yoshino, then there were official visits to inspect the fortifications and horses.  Granted, that latter duty was also done just at the palace, in Asuka, so it wasn't necessarily terribly special.  There was her expedition to Ise, which we discussed in a previous episode, and then down to tour the land of Kii.  There were short jaunts out to Hatsuse and Yonabari.  And the largely unexplained visits to Tou-no-mine and the enigmatic Futa-tsuki palace.  Finally, there was a note about her calling on her half-sister, Princess Asuka. So that was what Uno no Sarara was doing when she wasn't at the court.  Otherwise, whether it was in the Asuka Kiyomihara palace or in the new Fujiwara Palace, she was dealing with the business of the state.  Much of what is recorded are fairly common things—banquets, archery competitions, and similar events that are interesting in aggregate, perhaps, but maybe not so helpful in figuring out the larger trends that were occurring at the time.  There were edicts and changes, but we can talk about those separately.  There were natural disasters, as well. Overall, she spent eleven years on the throne, from 686 to 697.  In that time, she finished much of the work started by her husband, put her own stamp on the new government, and, perhaps most importantly, she set up her grandson for success.  It is worth nothing that Uno no Sarara's posthumous regnal name is Jitou Tennou, and while that was probably not something she chose for herself, it may give us some insight into how the Chroniclers viewed her.  Remember that the brothers, Naka no Oe and Ohoama, were given the names "Tenji" and "Temmu", respectively.  Tenji is "Heavenly Wisdom", and he is counted as the brains behind the Great Change, the Taika reforms, and much of the shape that the state took from 645 onwards.  Temmu is something like "Heavenly Warrior".  The victor of the Jinshin no Ran was remembered for his military strategy, even though that was really only a small part of his overall reign.  The characters of Jitou's posthumous title are two characters.  The first, "Ji", means "to hold" or "to have".  The other character is "tou" and generally means "relationship" or "to control".  It can also refer to unification. This is often considered to mean that her role was seen as continuing to hold the throne and continue the work of her husband and his line, his progeny.  In this case, that means strengthening the state that Ohoama had built, following through on his national projects, and ultimately ensuring that the throne passed seamlessly to Ohoama's grandson, ensuring that his line would continue.  Of course, it probably should be noted that of course it was also her own bloodline that she was continuing as well, something that would become important in later years. And it is easy for us to look at this as simply editorializing by the Chroniclers, who were, after all, trying to craft a national narrative as well as record the history.  In many ways the use of these posthumous titles allowed them to do that—to summarize an entire reign into something that could be easily remembered.  And yet, based on the actions that she has taken, there certainly seems to be something to this description of Uno no Sarara and her motivations. We saw, early on, how she cleared the way for her own son, Crown Prince Kusakabe, getting rid of his potential rival for the throne, Prince Ohotsu, and thus potentially averting another conflict at the start of the reign.  But then Kusakabe died, leaving her with his young son, and while placing a young infant on the throne might have become a thing in later centuries, that precedent had not quite been set just yet.  Even as it was, Uno no Sarara likely had some concept that she could not know how many years she would get.  A decade on the throne was nothing to sneeze at, and many sovereigns had much less.  And so, beyond setting up the structure of government that her grandson would inherit, she also had a few more things to ensure.  She would want him to be old enough to be taken seriously, and she would need to make sure that there were no other claimants that could complicate matters.  There was only one other serious candidate that fit that description, and that was Prince Takechi. Remember, Prince Takechi was Ohoama's eldest son.  He was also a maternal descendant of the Munakata, meaning that he didn't have the double-royal imprimatur that was presumably required to take the throne as the sovereign.  And yet, Uno no Sarara was no doubt savvy enough to understand that those kinds of traditions changed quickly and easily in the past, as long as one had the right political backing. At the same time, Uno no Sarara appears to have leaned heavily on Prince Takechi's support.  It was a risk, but his support for her efforts would help her do what she needed to do.  Not only that, but if anything did happen to the young Prince Karu, Prince Takechi was the next in line.  He was also the Dajou Daijin—the most powerful court position short of Uno no Sarara herself.  For many reasons, it would have been difficult if the Queen felt she needed to take him out of the picture. Perhaps then it was fortuitous that in 696 the issue resolved itself, when Royal Prince Takechi passed away. This was no doubt a sad event, and yet it also may have set things in motion.  Prince Karu had been born in 683, so he was fourteen years old—still quite young, but old enough.  He was also surrounded by supporters, including his own mother, widow to the late Prince Kusakabe, Royal Princess Abe. While it isn't mentioned in the Nihon Shoki, we get a glimpse of how all this was planned in the Kaifuso, published in 751.  There, in an entry for Prince Kadono, a son of Prince Ohotomo, we are told that after Prince Takechi's death, Prince Kadono met with Uno no Sarara and others and suggested a course of action.  He encourage Uno no Sarara to pass on the kingdom to Prince Karu, despite his youth.  If true, this is quite the statement from someone whose own father was killed in the Jinshin no Ran, which brought Ohoama and Uno no Sarara to power in the first place.  It appears as though she heeded his advice, setting up what would come next over the following year. And so it is from the year after Prince Takechi's death that we start to really see entries focused on Prince Karu.  In the second month of 697, for instance, we see that Tahema no Mabito no Kunimi was appointed to be Prince Karu's tutor.  Likewise we see Michi no Mabito no Atomi and Kose no Ason no Ahamochi appointed as director and assistant director of the Spring Palace—the palace for the Crown Prince, the Heir Apparent.  Interestingly, Aston notes that the Nihon Shoki never actually gives an entry for when Prince Karu was named Heir Apparent—it just seems to be assumed. Ten days after the new directors were appointed, a public great-congregation was held at the Crown Prince's palace—here called the Eastern Palace, and I'll admit I'm not sure if "Eastern Palace" and "Spring Palace" were different names for the same place or what.  I assume these were all part of the newly built Fujiwara Palace, though the most important part is the implications for Prince Karu.  He was being introduced to the court, it seems, with a large congregation at his residence where the court would be expected to acknowledge his position as the crown prince and heir apparent. Three months later, we are told that Uno no Sarara grew ill.  The Ministers and various government officials made votive images of the Buddha in an attempt to make merit and help her to recover.  While she would recover from whatever illness she experienced, I suspect that this was something of a wake-up call.  Uno no Sarara was in her early 50s, and she wasn't getting any younger.  She also lived at a time where she had to realize that many others hadn't made it as far, and perhaps her illness made her realize that if she was going to do something, she had better do it sooner, rather than later.  And so, just a little more than a month later, on the first day of the 8th month, Uno no Sarara abdicated the throne in favor of her grandchild, Prince Karu, soon to become the next Tennou. This isn't the first time we've seen an abdication in the history of Yamato, but it is perhaps the first time we've seen it quite like this.  When Takara Hime abdicated, I think we can agree that it was largely under duress.  She had just seen her son lead a bloody coup against the most powerful court nobles, and that really does seem to have shaken her.  No such bloody struggle was happening here, however.  In fact, there is plenty to suggest that avoiding a bloody struggle was exactly Uno no Sarara's point.  By overseeing Prince Karu's ascension while she was still around, Queen Uno no Sarara maintained significant control over the process. Part of this rested on the fact that when she retired from the position of Tennou she didn't just become some commoner or retreat to the position of Queen Mother or Dowager Queen or something similar.  Instead, she took on a new titled:  Retired Sovereign, or Dajou-Tennou.  Technically this means that her own title was something like "Greater Sovereign", compared to Karu's "sovereign".  This position was new, and may not have even been fully formed at the time of the initial abdication.  Unlike when Takara Hime abdicated, effectively acknowledging that she wasn't actually in charge, Uno no Sarara was planning to remain an active force in government.  Her grandson would be set up as the formal sovereign, or Tennou.  He would be responsible for the rituals and ensuring everything was properly carried out, but his mother, the Dajou-Tennou, would have a tremendous amount of clout and control. By all accounts, this abdication and creation of the "Dajou-Tennou" position really does seem to have been specifically set up for this occasion, to ensure the smooth transition of power.  This way, when Uno no Sarara eventually did pass away, there would be no question about who was seated on the throne.  Given everything she had witnessed—from stories about her how her own father had come to power as well as the events of the Jinshin no Ran and then everything that happened in the aftermath of her own husband's death—I can understand why Uno no Sarara would have been pre-occupied with the idea of ensuring a smooth transition to the next sovereign.  She likely could not foresee how this new position would be used in the future, and yet it would become something of a staple in the politics of the Japanese court. Initially, retired sovereigns were typically doing so for reasons similar to Uno no Sarara—to ensure a smooth transition of power from one to the other and to ensure that the next tennou could be established to avoid instability.  However, it would become something even more.  After all, why wait until your heir is actually ready?  If you are going to be running things, anyway, why not remove yourself from the tedium of ritual while retaining your authority?  And in later centuries we see the tennou retiring younger, leaving younger and younger heirs to hold the actual throne.  There would also be a certain Buddhist aspect to it as well, allowing the retired tennou to be seen as a kind of Golden Wheel Turning Sovereign who was theoretically beyond the material cares of the day to day.  The retired sovereigns would be referred to as "In", which is likely a reference to the suffix given to their compounds, rather than the common "Miya" or "Gu".  And so the government under these retired sovereigns would become known as the Insei, or government by cloistered sovereigns, but that system was still in the future.  For now, we are just seeing the seeds of what was to come, eventually. To understand this later phase of Uno no Sarara's life, we need to take our first few steps into a new source:  The Shoku Nihongi.  The Nihon Shoki ceases to describe anything after Uno no Sarara's abdication, and the official history of Prince Karu's reign—known to us as Monmu Tennou—is taken up by the Shoku Nihongi.  This is literally the continued Japanese history, and we'll talk about it in depth at some point.  For now, I would note that it was compiled in 797 – so literally a century after the last entry in the Nihon Shoki.  That said, it likely had much better records to go off of compared to the Nihon Shoki, though it was still likely compiled with a view that was still quite friendly towards the royal family and the position of the Tennou. And so, when Uno no Sarara largely disappears from the narrative, I don't know that we should assume that she had truly gone completely hands off.  After all, with everything we've seen, do we think that this is a woman who would just hand the reins over to a fourteen or fifteen year old boy?  And yet the first time she appears is in 701, when she is making a trip to her favorite vacation spot:  the Palace at Yoshino.  That said, there were some pretty big events that happened during this period, after her abdication and assumption of the title of Dajou-Tennou.  The biggest was the creation of the Taihou Code.  Once again, this will need a fuller treatment, but the Taihou Code was an update to the Kiyomihara code.  The Asuka-Kiyomihara code was 22 volumes, and focused on  the laws, the "ryou", but not necessarily the punishments, or "ritsu".  In contrast the Taihou code was 6 volumes of "ritsu" and 11 volumes of "ryou", for 17 volumes in total.  Unfortunately, we mostly have scraps of indications here and there, and the codes that came afterwards, which were each based on what came before.  For instance, we do know that they completely overhauled the rank system yet again.  Unlike the Kiyomihara  code, which took years to develop, the compilation of the Taiho code is ordered in 700 and completed by 701—likely because it was really more of an update and a compilation of what was already on the books. This was perhaps the most significant thing that happened while Uno no Sarara was still available to exert her influence.  Karu was still only about 19 years old at this point.  He would turn 20 the following year, 702.  That same year, Uno no Sarara would travel all the way out to Mikawa no Kuni, which is the eastern half of the modern prefecture of Aichi.  The royal procession, which started in the 10th month of 702, then made its way back through Owari a month later, and from there up to Mino, and then down to Ise and back through Iga.  The royal procession is first recorded on the 10th day of the 10th month and returned on the 25th day of the 11th month—a round-trip time of roughly 45 days.  Throughout we are told that various ranks and awards were given out to important individuals at each stop. Unfortunately, that trip may have taken a toll.  A few weeks later, on the 13th day of the 12th month, Uno no Sarara grew ill.  There was a great amnesty pronounced throughout the realm, and one hundred men took Buddhist vows on her behalf.  They even read the Sutra of Golden Light in the Home Provinces.  Alas, it was all to no avail.  Uno no Sarara passed away on the 22nd day of the 12th month—or January 13th in 703.  It was roughly six years from her abdication.  She would have died with at least some knowledge that the realm was largely in order.  Her grandson was on the  throne and had been ruling for the past six years.  He had attained the age of majority, and things seemed relatively stable.  There was even a new, grand, permanent capital city, just like on the continent. But that closes out the life of Uno no Sarara.  She lived in interesting times, experienced tremendous fortune and misfortune, and she put her indelible stamp on the state of Yamato and thus the future of Japan.  There is still more to go over in this period—we have interactions with the Emishi, updates to society, and various impacts to Buddhism.  We'll also take a look at some more important people from this period, including Kakinomoto no Hitomaru, the famous poet, and the poems of the Man'yoshu, and Fujiwara no Fubito, the son of Nakatomi no Kamatari and the one largely responsible for making the Fujiwara house the most influential house in the entire court. 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.

Tri hodiny, päťdesiat minút vo štvrtok nadránom. Východopoľské mesto Ľublin budí sirénami obyvateľov a na územie ľublinského vojvodstva, našťastie, neobývané Poliakmi, dopadá raketa. Nestalo sa to prvý raz, na poľskom území sa už objavili aj ruské drony. Odkazy z Moskvy sa však dostali na územie NATO. Hrozba z oblohy je len jedna. Tou druhou je pre Poľsko rastúca nevraživosť a násilnosti proti Ukrajincom, ktorí sa stávajú náhodnými obeťami agresívnych jedincov. V podcaste Dobré ráno sa o útokoch s moderátorkou Janou Krescanko Dibákovou rozprával vedúci zahraničnej redakcie denníka SME LUKÁŠ ONDERČANIN. Zdroje zvukov: STVR, YouTube/Sky News, Associated Press Odporúčanie: V rôznych mestách sú tento víkend festivaly a slávnosti, škoda ostať doma. Ak však budete v okolí Spiša, skúste sa ísť pozrieť do Spišskej Novej Vsi, bude tam každoročne úspešný festival Živé sochy. A ak sa dá, vybehnite si na vežu kostola v centre mesta, je z nej krásny výhľad, lebo je najvyššia na Slovensku. – Všetky podcasty denníka SME nájdete na⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ sme.sk/podcasty⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Odoberajte aj audio verziu denného newslettra⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ SME.sk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ s najdôležitejšími správami na⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ sme.sk/brifingSee omnystudio.com/listener for privacy information.

In this episode of the Friday Macro Show, we look at why Google sold off after earnings despite strong headline numbers, and what rising AI infrastructure spending could mean for the broader market. We also discuss Canada’s latest inflation and retail sales data, why consumers may be reacting to higher prices through demand destruction, and how rising bond yields are affecting mortgages and housing. From there, we dig into Bridgemarq’s dividend cut, the changing economics of real estate brokerages, the “Great House Transfer” problem as boomers struggle to sell, and why the next wave of AI IPOs could face a much tougher market than expected. Tickers discussed: GOOGL, GOOG, BRE.TO, TOU.TO, NVDA, META, AMZN Watch the full video on Our New Youtube Channel! Check out our portfolio by going to Jointci.com Our Website Canadian Investor Podcast Network Twitter: @cdn_investing Simon’s twitter: @Fiat_Iceberg Braden’s twitter: @BradoCapital Dan’s Twitter: @stocktrades_ca Want to learn more about Real Estate Investing? Check out the Canadian Real Estate Investor Podcast! Apple Podcast - The Canadian Real Estate Investor Spotify - The Canadian Real Estate Investor Web player - The Canadian Real Estate Investor Asset Allocation ETFs | BMO Global Asset Management Sign up for Fiscal.ai for free to get easy access to global stock coverage and powerful AI investing tools. Register for EQ Bank, the seamless digital banking experience with better rates and no nonsense.See omnystudio.com/listener for privacy information.

In this episode of The Canadian Macro Investor Podcast, Simon and Dan break down the latest Bank of Canada rate decision and monetary policy report. They discuss why the Bank of Canada held rates steady, how the bond market is increasingly driving borrowing costs, and why housing is becoming a more important risk in the central bank’s outlook. They also look at Canada’s increasingly divided housing market, with Ontario and B.C. under pressure while several other provinces continue to hit new highs. The discussion covers condo weakness in Toronto and Vancouver, the impact of unsold inventory, rental market dynamics, CMHC MLI Select, and how mortgage products and government policy are shaping real estate investment. From there, they shift to the U.S. rate outlook and why the Fed may have less room to raise rates than prediction markets or futures markets suggest. They discuss rising U.S. Treasury bill issuance, the potential role of stablecoins in creating demand for short-term government debt, and why higher inflation targets may become more politically and financially attractive over time. Finally, they dig into the AI investment boom, including new Chinese open-weight models, pressure on OpenAI and Anthropic’s business models, data centre constraints, Tourmaline’s proposed Alberta data centre opportunity, and what semiconductor drawdowns may be signaling for broader markets. Tickers discussed: TOU.TO, SMH, NVDA, TSM, AVGO, AMD, MU, ASML, META, QQQ Watch the full video on Our New Youtube Channel! Check out our portfolio by going to Jointci.com Our Website Canadian Investor Podcast Network Twitter: @cdn_investing Simon’s twitter: @Fiat_Iceberg Braden’s twitter: @BradoCapital Dan’s Twitter: @stocktrades_ca Want to learn more about Real Estate Investing? Check out the Canadian Real Estate Investor Podcast! Apple Podcast - The Canadian Real Estate Investor Spotify - The Canadian Real Estate Investor Web player - The Canadian Real Estate Investor Asset Allocation ETFs | BMO Global Asset Management Sign up for Fiscal.ai for free to get easy access to global stock coverage and powerful AI investing tools. Register for EQ Bank, the seamless digital banking experience with better rates and no nonsense.See omnystudio.com/listener for privacy information.

Sjednotit Německo krví a mečem – to byl plán pruského kancléře Otty von Bismarcka. Plán, který se vydařil. Cesta k němu vedla přes Hradec Králové, kde se 3. července 1866 mezi řekou Labe a vesnicemi Hořiněves, Sadová, Mokrovousy a Přím odehrála bitva známá jako bitva u Hradce Králové nebo u Sadové. Bojovalo v ní bezmála 440 tisíc vojáků, šlo tedy o největší bitvou svedenou v českých zemích a druhou největší evropskou 19. století. Tou první byla napoleonská bitva u Lipska.Všechny díly podcastu Historie Plus můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Dnes je to přesně 160 let od velké historické události. Tou byla bitva u Hradce Králové, pro kterou se někdy používá také označení Bitva u Sadové nebo Bitva na Chlumu. Došlo k ní 3. července roku 1866 a byla rozhodujícím střetnutím Prusko-rakouské války. Jedná se o největší bitvu na českém území v historii a druhou největší bitvu 19. století. Všechny díly podcastu Host ve studiu můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Staviame nové nemocnice. V nejednej z tých starých sa však teraz pacienti varia. A nielen oni. V tridsaťstupňových horúčavách sa operuje, lekári si jednoducho nevyberú. V jednej z nemocníc následkom tepla skolabovala sestra inštrumentárka. Čo s tým? Čakať na nové nemocnice? Po zverejnení prípadu pribudli ďalšie, ktoré zozbieral reportér denníka SME JÁN KREMPASKÝ a v podcaste Dobré ráno hovorí o konkrétnych prípadoch zlyhávania v nemocniciach. Zdroje zvukov: STVR, Markíza, JOJ 24 Odporúčanie: Dnes bude odporúčanie opäť o knihách – je skvelé vrátiť sa občas k múdrej alebo k silnej klasike. A mám hneď dva tipy. Legendárna kniha Ako chutí moc od Ladislava Mňačka je stále neuveriteľne aktuálna, dočítate sa, čo s ľuďmi na rôznych postoch dokáže urobiť funkcia a pocit moci. Tou druhou sú Brontëovej Búrlivé výšiny. Nový preerotizovaný film ani zďaleka neponúka to čo kniha, tá zobrazuje desivé osudy a vzťahy poznačené krutosťou, osamelosťou, ale aj vášňou a silným putom. – Všetky podcasty denníka SME nájdete na⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ sme.sk/podcasty⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Odoberajte aj audio verziu denného newslettra⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ SME.sk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ s najdôležitejšími správami na⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ sme.sk/brifingSee omnystudio.com/listener for privacy information.

Cơ chế giá điện theo giờ (TOU) cho hộ gia đình sẽ được thiết kế và triển khai như thế nào để vừa điều tiết nhu cầu điện giờ cao điểm, vừa đảm bảo phù hợp thực tiễn và hạn chế những băn khoăn trong quá trình áp dụng. Trong số podcast hôm nay, mời quý thính giả cùng lắng nghe phân tích từ TS Nguyễn Huy Hoạch.

Boas noites ou dias, nem sei já que dia e horas são. Tou desregulado. Ainda dissertei um beca sobre esta coisa de tornar pessoas randoms em famosos pode não ser sempre boa ideia e dei em mentor do The Voice para analisar músicas. A audácia... Espero que se divirtam e pra semana já deve haver single de estreia ;)Links homeopáticos -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/joaonunogoncalo⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Sem preciosas perguntas

Aujourd'hui dans le podcast, on parle du premier ministre du Canada, Mark Carney, qui a connu une mauvaise journée politique hier. D'abord avec l'annonce de la démission prochaine du député libéral et ancien ministre de l'Environnement Steven Guilbeault, mais également avec ses nombreuses réponses et déclarations concernant l'application possible de la Loi sur la clarté référendaire lors du référendum en Alberta prévu en octobre prochain. On revient aussi sur la déclaration du ministre caquiste Jean Boulet, qui affirme qu'il voterait NON à un référendum sur la souveraineté, alors que son collègue ministre Mathieu Lacombe voterait OUI.DANS LA PARTIE PATREON, on commence en parlant de Jacinthe-Ève Arel, qui a « ratioed » sur X (Twitter) le ministre de la Culture Mathieu Lacombe après qu'il eut déformé certains de ses propos tenus précédemment. Ensuite, on lit un texte du maire de la municipalité de Lotbinière, Thierry Tremblay, qui a caché à ses électeurs être un militant écologiste favorable à la décroissance. Par la suite, Joey nous présente plusieurs vidéos shorts portant sur certaines politiques coûteuses et inutiles du gouvernement du Québec, sur le racisme antiblanc ainsi qu'une histoire incestueuse insolite survenue en France. On termine en écoutant les premières minutes d'un documentaire propagandiste disponible sur TOU.TV, produit en France, portant sur le mouvement libertarien aux États-Unis.0:00 Intro1:14 Steven Guilbeault va démissionner6:55 La loi sur la clarté ne s'appliquera pas11:40 La période des questions24:56 Carney renchérit27:07 Réaction de PSPP29:33 Carney renchérit encore34:25 Boulet NON, Lacombe OUI

Bez mobilu, s jediným eurem na den a odkázaní na pomoc cizích lidí. Dvojice známá jako Toužimáci – Ivana Mikulová a Jiří Horník - přiblížila zákulisí drsné reality show napříč Kambodžou, Laosem a Thajskem. Přiznali psychické vyčerpání, strach i momenty, na které nikdy nezapomenou.

Podle některých průzkumů psychické potíže zažilo nebo zažívá až osm z deseti Čechů. Odbornou pomoc vyhledá zhruba čtvrtina lidí, zbytek se snaží potíže zvládnout sám. Dělají ale často několik zásadních chyb. Tou první je přesvědčení, že to přejde samo. „Nepřejde, nejde to zvládnout vůlí, nejde zatnout zuby a snažit se to hrozné období překonat. Hlava potřebuje odpočinek,“ říká peer terapeut Jakub Herzán z Psychiatrické nemocnice Bohnice. Ten je zároveň spojený s festivalem Mezi ploty, kde se téma psychické odolnosti a sebepéče také otevírá. Vystoupí na něm i konzultanti, kteří mají s různými psychickými problémy vlastní zkušenosti a dnes radí lidem, jak tyto těžkosti překonat.

Bez mobilu, s jediným eurem na den a odkázaní na pomoc cizích lidí. Dvojice známá jako Toužimáci – Ivana Mikulová a Jiří Horník - přiblížila zákulisí drsné reality show napříč Kambodžou, Laosem a Thajskem. Přiznali psychické vyčerpání, strach i momenty, na které nikdy nezapomenou.Všechny díly podcastu Náš host můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Co se stane, když Duch Svatý přijde s plnou mocí? Raní křesťané prožili radikální proměnu - z vystrašených učedníků se stali odvážní svědkové, kteří každý den společně lámali chléb a tisíce lidí přicházely ke spasení. Toužíš po stejné proměně dnes?

Ranní brífink Julie Hrstkové: Zaměstnanci se mohou od příštího roku zeptat, kolik v průměru berou jejich kolegové. Pravidla o transparentním odměňování ovšem nejsou jedinou výzvou pro firmy. Tou je především nástup umělé inteligence, která zatím nahrazuje ty nejnižší pozice tzv. bílých límečků. Jaký je její potenciál a kdo se musí bát o svoji budoucnost? Tak o tom se v Ranním brífinku bavíme s komentátorem hospodářských novin Luďkem Vainertem.

Ranní brífink Julie Hrstkové: Zaměstnanci se mohou od příštího roku zeptat, kolik v průměru berou jejich kolegové. Pravidla o transparentním odměňování ovšem nejsou jedinou výzvou pro firmy. Tou je především nástup umělé inteligence, která zatím nahrazuje ty nejnižší pozice tzv. bílých límečků. Jaký je její potenciál a kdo se musí bát o svoji budoucnost? Tak o tom se v Ranním brífinku bavíme s komentátorem hospodářských novin Luďkem Vainertem.

Netradiční díl pořadu Jihočeši připomene dvě osobnosti najednou. Tou první je rozhlasový redaktor, moderátor a režisér Ludvík Mühlstein. Druhou Jiří Hanzelka, novinář, dokumentarista a cestovatel, který se sice narodil ve Štramberku, ale od roku 1987 trvale žil v jihočeské obci Sedlo. Sešli se u mikrofonu v lednu 1994 a my nyní archivní záznam nabízíme k poslechu.Všechny díly podcastu Jihočeši můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Nová cyklostezka propojuje Město Touškov s Bdeněvsí na severním Plzeňsku. Úsek je dlouhý necelý kilometr, ale zkrátí cestu cyklistům i dětem, které chodí do Města Touškova do školy.

Co se stane v Zálivu, nezůstane v Zálivu. Netýká se to jen íránské blokády Hormuzu a americké blokády Íránu, ale také dalších událostí. Tou nejvýraznější z posledních dnů je rozhodnutí Spojených arabských emirátů opustit OPEC, organizaci zemí vyvážejících ropu.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Čtení s Respektem s Janem Háblem o navazování na C. S. Lewise a dopisy pekelníků, boji dobra a zla, jeho knize S ďáblem se nebavím i nadčasových lekcích Jana Amose Komenského. „Ve vztahu k ďáblům se lidé mohou dopustit dvou stejně závažných chyb. První z nich by bylo nevěřit v jejich existenci. Tou druhou by bylo v ně věřit a současně o ně mít příliš nezdravý zájem,“ píše C. S. Lewis ve své knize Rady zkušeného ďábla, která v anglickém originále vyšla v roce 1942. Tato křesťanská kniha se sestává z dopisů pokušitele Zmarchroba adresovaných synovci Tasemníkovi, v nichž mu radí různé rafinované metody, jimiž má svést svého lidského „klienta“ na cestu do pekla.„Když se rozhlédnete po našem světě, tak vidíte lidi, kteří mají spíše tendenci vás sežrat jako ďáblové, nebo vám naopak pomoct. Buď člověku pomáháte stávat se lepším, nebo horším. A v přítomnosti některých lidí je vám dobře a vedle jiných lidí pociťujete pravý opak, protože se vám snaží legitimizovat různé křivárny,“ říká Jan Hábl, profesor pedagogiky na Univerzitě Hradec Králové, komeniolog a kazatel Církve bratrské. Loni mu vyšla útlá kniha S ďáblem se nebavím (Pavel Mervart, 2025) v níž volně navazuje na Lewisovy slavné Rady a pokračuje v korespondenci pokušitelů, kteří mají nově v repertoáru i algoritmy nebo sociální sítě.Jak Jana Hábla napadlo dílo napsat a co si při jeho tvorbě uvědomil? Jak vnímá boj dobra a zla v člověku v kontextu děl C. S. Lewise ale i Jana Amose Komenského a jeho představ o edukaci člověka? A jak reflektuje nástup AI na základě svých pedagogických zkušeností z univerzity? Nejen o tom mluví Jan Hábl ve Čtení s Respektem se Štěpánem Sedláčkem.

 HEAVENSMATALA LE LAGI MO LE ASO TOFI 12 FEPUARI 2026(tusia e Pastor EA Adeboye) Manatu Autu: Fua mai ni fua mo Keriso 2 (Bear fruits for Christ 2)Tauloto Tusi Paia: Ioane 15:16 “Tou te le‘i filifilia a‘u, ‘ae na ‘ou filifilia ‘outou ma ‘ou tu‘uina atu ‘outou, ‘ia ‘outou ō ma ‘ia ‘outou fua mai ni fua, ma ‘ia tumau o ‘outou fua; ‘ina ‘ia foa‘iina atu ‘iā te ‘outou e le Tamā mea uma lava tou te ole atu ai ‘iā te ia i lo‘u igoa.”Faitauga - Tusi Paia: Ioane 15:1-16O loo faaalia i le tauloto mai le Tusi Paia o le asō na faaolaina e le Atua lou agaga ina ia faaolaina isi tagata ona o oe. O oe o se tagata galue faatasi ma Keriso i lenei lalolagi tele. O le faanoanoaga, e toatele tagata e naunau e faalautele e le Atua o latou olaga, peitai e latou te le o faalauteleina lona malo. E ui e lelei lou tatalo i le Atua e faalautele lou olaga, o se tasi o auala e faalautele ai lou olaga o lou malosiaga e manumaloina o agaga ma ia fua mai ni fua. E moni e finagalo le Atua e faalautele ia te oe, peitai e le faia mo lou fiafiaga ae ia mafai ona siitia tagata e te talai atu iai mo ia. O le a ou talanoa atili atu taeao i le manaomia ona e ole atu i le Atua e faalautele lou tagata. E tele naua ni faamanuiaga o le manumaloina o agaga. O le tasi o ia manuia o le a leai se mea e faalavelave i le tali o au tatalo. A fua mai ni fua ma tumau i lou olaga, e mafai ona e ole atu i soo se mea i le suafa o Iesu, ona tali vave mai lea o le Tama i lou manaoga. I le tauloto mai le Tusi Paia o le asō, na fetalai Iesu, a e fua mai ni fua, ma tumau, o soo se mea e te ole atu ai i le Tamā i lona suafa, e na te foai atu ia te ia. O i latou e manumaloina agaga e latou te maua soo se mea mai le Atua, ma o soo se taimi e o atu i ona luma ma ole atu i mea o naunau iai, e mafai ona o atu ma le mautinoa e na te lē teena a latou talosaga. Sa iai se fitafita na lavea i se pulufana na gaui ai ponaivi o se tasi o ona  vae. Na tuu e le fomai se fasi uamea i totonu e faasao ai le vae ina ia mafai ona toe savali. O lona manua ma le uamea na matua tigā ma faigata ai ona savali. Peitai, e ui ina tigā, sa ia faaavanoa pea se aso se tasi e alu ai e talai le talalelei. I se tasi o ia aso, sa galue mai le taeao seia oo i le afiafi, na talai ma lauga atu le talalelei. Ina ua oo atu i le fale, ua matua luluti le tigā o lona vae. Na ia liliu atu i le Atua ma faapea atu, “Le Alii e, ou te manao ia e aveese lenei tigā ina ia sili atu lau auauna ia te oe”. Na maea ona moe loa lea. Ina ua ala ane, o le fasi uamea sa i totonu o lona vae, ua taatia atu i luga o le moega i ona autafa, ae leai ma se toto i luga o le moega. Ao moe o ia, sa faia e le Atua se taotoga o lona vae ma ua toe faafoisia ma le atoatoa. Le au pele e, o e naunau ea ia vave ona maua tali o au tatalo ma ia faifaipea? Ia avea le manumaloina o agaga o se mea fiafia i lou olaga, ia e faamuamua le manumaloina o agaga mo Iesu ona ia faamatagofieina lea o lou olaga faatasi ma le tele naua o tautinoga ofoofogia. Ia avea le manumaloina o agaga o se mea fiafia i lou olaga, i le suafa o Iesu, Amene. 

„Přemýšlel jsem o nabídce a říkal jsem si, že mám v 85 letech život za sebou. Jen Lenin byl věčný,“ říká s typickým suchým humorem o své nové knize Faktor Pafko. A přidává důvod, proč na ni nakonec kývl: „Viděl jsem strašně moc věcí a říkal jsem si, že bude dobré napsat knížku, ve které zakonzervuji to, co si myslím, že jsem v životě prožil.“ Sebereflexe mu rozhodně nechybí. „Tou knížkou jsem sám sebe nepřekvapil,“ poznamenává v Blízkých setkáních s Terezou Kostkovou.Všechny díly podcastu Blízká setkání můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

OPEN HEAVENSMATALA LE LAGI MO LE  SA 25 IANUARI 2026(tusia e Pastor EA Adeboye) Manatu Autu: E moni le tele o fua (True fruitfulness)Tauloto Tusi Paia: 2 Korinito 2:14 “Ua fa‘afetai i le Atua, o lē ‘ua matou manumālō ai pea lava ‘ona o Keriso, o lē ‘ua matou fa‘aali atu ai fo‘i i nu‘u uma le manogi o le matā‘upu ‘iā te ia.”‭‭Faitauga - Tusi Paia: Mataio 28:18-20A fetalai mai le Atua e tatau ona tele fua mai ia te oe, e lē o talanoa mai e na o lou maua o le manuia i le tino ma maua fanau, o loo talanoa mai e tatau ona e manumaloina agaga. I le Ioane 15:16, na fetalai Iesu, “Tou te le‘i filifilia a‘u, ‘ae na ‘ou filifilia ‘outou ma ‘ou tu‘uina atu ‘outou, ‘ia ‘outou ō ma ‘ia ‘outou fua mai ni fua, ma ‘ia tumau o ‘outou fua; ‘ina ‘ia foa‘iina atu ‘iā te ‘outou e le Tamā mea uma lava tou te ole atu ai ‘iā te ia i lo‘u igoa.”O le avea ma so'o o Iesu Keriso, ia fua mai ni fua,o lona uiga o le taitaia o tagata ia Keriso ma faamautinoaina e tuputupu ae ma tumau i le faatuatua. O se agaga e manumaloina mo Keriso o se fua e aumai ai le olioli i le Atua aemaise o oe. Fai mai le Tusi Paia i le Luka 15:7, e tele le olioli i le lagi pe a faaolaina se agaga mai le faafanoga e faavavau ae manumaloina mo le malo o le Atua. E finagalo le Atua ia tatou faateleina i le agaga. O le mafuaaga lea o ē suesue i le Tusi Paia e masani ona faapea mai i le Luka 28:18-20 o le ‘galuega tele o le talalelei'. O loo poloaia i tatou e Iesu e o atu i le lalolagi ma fai nuu uma ma soo. O le fai ma so'o o lona uiga o le aoao o isi tagata e mulimuli ia Keriso e pei a ona e mulimuli ia te ia. E aofia ai le laugaina o le talalelei i ē lē faatuatua ma aoaoina isi kerisiano i le upu a le Atua e fesoasoani ai ia tutupu a'e i le latou savaliga ma le Atua. E finagalo le Atua e te faia tagata ma so'o, e finagalo e tele nisi tagata kerisiano e pei o oe. E malamalama lelei Paulo i lenei aoaoga ma sa ia aoaoina ai Timoteo. I le 2 Timoteo 2:2, fai mai Paulo, “‘ina ne‘i vave lūlūina o ‘outou loto, pe fa‘aatuatuvaleina i se agaga, po o se ‘upu, po o se tusi, peiseaī nai ‘iā i matou, peiseaī ‘ua o‘o mai le aso o le Ali‘i.”Na ia poloaia Timoteo e faasoa atu aoaoga ua ia maua i isi kerisiano faatuatua e latou te aoao atu ai foi isi kerisiano. O le faateleina lea o le finagalo o le Atua, fua tele mai e faalautele atu e sili atu ia te oe ma avatu i isi tagata ma faasolo ai i augatupulaga. Le au pele e, fai mai le Tusi Paia o le tagata e manumaloina agaga e poto ( Faataoto 11:30). O tele ni fua mai ia te oe i le agaga? O e taitaiina tagata ia Keriso? O e aoaoina ma faamalosiau i le auuso i le upu a le Atua? Afai e te lei faia lava, ua tatau ona amata loa. Amata iai latou i lou siomaga, o lou aiga, o au uo, tagata faigaluega ma ou tuaoi. Faasoa atu le alofa o le Atua iai latou ma valaaulia ia latou tofo i faamanuiaga o loo e fiafia ai ia Keriso. A e faia uma nei mea, e tele ni fua, ona faasusuluina lea o oe e le Atua e faavavau e pei o fetu (Tanielu 12:3). O e fua mai ni fua moni e tusa ma tapulaa a le Atua? I le suafa o Iesu, Amene. 

OPEN HEAVENSMATALA LE LAGI MO LE ASO LUA 20 IANUARI 2026(tusia e Pastor EA Adeboye) Manatu Autu: Faafoisia e le Atua ( Divine restoration)Tauloto Tusi Paia: Ioelu 2:25-26 “Ou te taui atu ‘iā te ‘outou o tausaga na ‘aina e le sē akerise, ma le sē aleka, ma le se kasili, ma le sē kasama, o la‘u itūtau‘a tele na ‘ou ‘auina atu ‘iā te ‘outou. Tou te ‘a‘ai lava ma mā‘o‘ona ai, tou te vivi‘i atu fo‘i i le suafa o le ALI‘I lo ‘outou Atua, o lē ‘ua faia vāvega ‘iā te ‘outou; e lē mā fo‘i lo‘u nu‘u e fa‘avavau.”‭‭Faitauga - Tusi Paia: Mareko 8:22-25O le faafoisia e le Atua, o le toe aumaia lea e le Atua o se tagata poʻo se mea i lona uluai tulaga. Mo se faʻataʻitaʻiga, a oʻo ina gaogao se mea na faia e le Atua ia tumu, e manaʻomia le faafoisia e le Atua ina ia toe tumu. E mafai e le Atua ona toe faafoʻisia se tulaga e foliga mai ua leiloa e faavavau. Po'o le a lava le tulaga, ou te fia taʻu atu ia te oe, o loo e auauna i se Atua e mafai ona toe faaola mai ivi mamago ma avea o se ‘au tau malosi (Ezekielu 37:1-14). Ou te tatalo mo oe i le taimi nei, ia toe faafoisia uma e le Alii so o se mea ua leiloa, e foliga mai e le toe maua, i le suafa o Iesu.I le faitauga o le Tusi Paia i lenei aso, ua tatou vaai ai i le tala i se tamaloa tauaso na aumai ia Iesu mo le faamalologa. Na feanu Iesu i ona mata, paʻi atu ia te ia, ma fesili pe mafai ona ia pupula. Fai mai le tamaloa ua ia vaai atu i tagata e pei o laʻau, o lo o savavali. E ta'u mai ai iai tatou, e leʻi fanau mai o tauaso; atonu na vaai muamua i laʻau ma tagata. Sa ia pupula muamua, ae sa iai se mafuaaga na tauaso ai. Na pa'i faalua atu iai Iesu,ona amata loa lea ona manino lana vaai. Na fetaiai lenei tamaloa ma le Atua, ma ua toe faafoʻisia ai lana vaai. Ou te faʻatonuina le toe faafoʻisia e le Atua o so'o se mea lelei ua e leiloa, i le suafa o Iesu.I le Kenese 18:9-14, ina ua asiasi atu le Atua ia Aperaamo ma fai mai o le a fanauina e Sara se pepe i le iva masina, sa ataata Sara. Aua foi i lea taimi, ua 90 tausaga o Sara. I le Roma 4:17-21, o loo faamatala e le Tusi Paia le manava o Sara ua ‘oti'. Ae ui i lea, e i ai i le Atua le mana e suia ai mea e le mafai ona suia. Afai na ia faia le to'ala fanau o se fafine e 90 tausaga e tauave se pepe mo le iva masina ma fanau manuia, o le a se mea e le mafai e Ia ona faia? I le Ieremia 32:27, na fetalai le Atua Silisili Ese: “Fa‘auta, o a‘u lava o le ALI‘I, o le Atua o tagata uma; pe faigatā ‘ea ‘iā te a‘u se mea e tasi?”‭‭Le ‘au pele, poo e manaʻomia se vaega o lou olaga e faafoisia e le Atua? ‘Valaau i le Atua i le asō, e na te faafoisia so'o se mea i lou olaga e lē o galue e pei ona fuafuaina, i lona uluai tulaga. ‘Aua le faaauau le onosa'ia o mea e lē o galue lelei i lou olaga e pei ona finagalo i ai le Atua. E mafai ona ia toe fa'afoisia mea uma ua gaoia e le fili mai ia te oe. Alaga atu ia te Ia i le tatalo ma le faatuatua i lou loto, ona e maua lea le toe faafoisia e le Atua o lou olaga i lana uluai fuafuaga, i le suafa o Iesu.TATALO:Le Tamā e, paʻi mai le Atua ia te a'u, ma toe faafoisia mea uma ua leiloa i loʻu olaga, i le suafa o Iesu, Amene. 

REPUBLISHED EPISODEFollowing the recents events in Bondi, if you missed previous episodes this was one not to be missed surrounding the events of radical islamic terrorist ideology (Denied by the government!) that occurred at the Lindt Cafe Sydney on the 15th December 2014. On today's episode I sit down with the NSW Police Tactical Operations Unit Officer Ben Besant also known as "Officer A".  He was the TOU officer who killed the Lindt Cafe terrorist and he tells us about the moment he came face-to-face with the killer who terrorised Sydney and how he also expected to die also airing his frustration as senior police hesitated while a hostage was executed. Due to the multiple current suppression orders Ben's full name and identity to an extent is still kept anonymous.Ben Beasant aka "Officer A" VA (Medal of Valor) was brought up in the Hawkesbury north-west of Sydney.  'Officer A' was in the New South Wales Police Force for nearly 20 years.The Lindt Cafe siege was a terrorist attack that occurred on 15–16 December 2014 when a lone gunman, shit bag, held hostage ten customers and eight employees of a Lindt chocolate café in the APA Building in Martin Place, Sydney, Australia. Shitbag was armed with a pump shotgun and a 'backpack bomb' and held 18 hostages for 17 hours before police stormed in.Send us a text however note we cannot reply through these means. Please message the instagram or email if you are wanting a response. Support the showWebsite - www.zerolimitspodcast.comInstagram - https://www.instagram.com/zero.limits.podcast/?hl=enHost - Matty Morris www.instagram.com/matty.m.morrisSponsors Instagram - @gatorzaustralia www.gatorzaustralia.com15% Discount Code - ZERO15(former/current military & first responders 20% discount to order please email orders@gatorzaustralia.com.au Instagram - @3zeroscoffee 3 Zeros Coffee - www.3zeroscoffee.com.au 10% Discount Code - 3ZLimits Instagram - @getsome_au GetSome Jocko Fuel - www.getsome.com.au 10% Discount Code - ZEROLIMITS

Šťastný Bůh 3. - Ano, Vánoce mohou být komplikované. Ano, je v naší povaze věci ironizovat. Ale hluboko uvnitř toužíme po veselých a šťastných Vánocích. Možná nás Vánoce nebaví. Možná bychom je nejraději přeskočili. Co kdyby ovšem Vánoce naopak přeskočily nás? Co kdyby Vánoce stávkovaly? Josef Čapek, autor slavné pohádky o pejskovi a kočičce, napsal krátkou povídku s názvem: “O Vánocích, které nechtěly být.” I když se to nezdá, Vánoce potřebujeme všichni. Jsou totiž ozvěnou něčeho vzácného, mlhavou vzpomínkou na něco krásného. Toužíme po šťastných a veselých Vánocích. Potřebujeme je. Potřebují je ti, kteří Vánocům fandí. A potřebují je i ti, kteří zase tolik ne.

„Čísla jsou důležitá, ale ne zásadní. Mnohem větší roli v dnešním světě financí hraje očekávání a sentiment, a to je velká proměna.“ Hostem nového vydání Forbes BrandVoice podcastu byla Nicole Krajčovičová, generální ředitelka investiční společnosti ČSOB Asset Management. Nicole Krajčovičová si všímá, jak finanční trhy v této době procházejí nevídanou proměnou. Tou pozitivní je, jak se Češi postupně učí investovat a zejména mladší generace už vidí investice jako běžnou součást svých finančních aktivit. Zároveň je však pro laiky složitější se v současném turbulentním a neklidném světě akcií, dluhopisů, porfolií a fondů vyznat. Kdy strategii měnit a kdy ne? Jak se vypořádat s tím, že investice jsou vždy rizikové? Existuje ideální investiční horizont? A jak se v Česku daří zodpovědnému investování?

„Čísla jsou důležitá, ale ne zásadní. Mnohem větší roli v dnešním světě financí hraje očekávání a sentiment, a to je velká proměna.“ Hostem nového vydání Forbes BrandVoice podcastu byla Nicole Krajčovičová, generální ředitelka investiční společnosti ČSOB Asset Management. Nicole Krajčovičová si všímá, jak finanční trhy v této době procházejí nevídanou proměnou. Tou pozitivní je, jak se Češi postupně učí investovat a zejména mladší generace už vidí investice jako běžnou součást svých finančních aktivit. Zároveň je však pro laiky složitější se v současném turbulentním a neklidném světě akcií, dluhopisů, porfolií a fondů vyznat. Kdy strategii měnit a kdy ne? Jak se vypořádat s tím, že investice jsou vždy rizikové? Existuje ideální investiční horizont? A jak se v Česku daří zodpovědnému investování?

Jeho nová kniha Léta sametová vrací čtenáře o 36 let zpátky, ale tentokrát mnohem radostněji, než by se mohlo zdát. „Po trilogii Sudetský dům, která byla dost náročná, jsem zatoužil po něčem veselém. A protože jsem obklopený spoustou zajímavých lidí, a to i v rodině, začal jsem vytahovat staré historky a skládat je do příběhu,“ vypráví v Blízkých setkáních s Michaelou Maurerovou. Toužil prý psát o obyčejných lidech, protože právě ti tvoří většinu z nás.Všechny díly podcastu Blízká setkání můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

C'EST L'HEURE DE LA PRIÈRE.Tout bonè mwen nan JezikriKris pou mwen! (2 fwa)San Jezi mwen pa gen lavi,Kris pou mwen!Se li ki Wa m, li se Sovè m,Se li menm tou ki bon doktè mSi l pa te la, sa mwen ta fè?Kris pou mwen! (2 fwa)Kite zòt batay pou lajan,Kris pou mwen (2 fwa)Mwen gen kichòy pi konsekan,Kris pou mwen!Si ou ban m rad avèk bijou,Si ou fè m rich nan yon sèl jou,Tou sa se pa anyen toujou,Kris pou mwen! (2 fwa)Nan sante kou nan maladi,Kris pou mwen! (2 fwa)Lè kè m kontan, lè m ap soufri,Kris pou mwen!Lè tan m rive pou mwen mouri,Kite tout bagay nan lavi,Mwen p ap kriye, mwen p ap kouri,Kris pou mwen! (2 fwa)All my happiness is in Jesus,Christ for me! (2x)Without Jesus, I have no life,Christ for me!He is my King, He is my Savior,He is also my Good Physician.If he weren't there, what would I do?Christ for me! (2x)Let others fight for wealth and gold,Christ for me! (2x)I have something far greater,Christ for me!If you give me clothes and jewels,If you make me rich in just one day,All of that would still be nothing,Christ for me! (2x)In good health or in sickness,Christ for me! (2x)When my heart rejoices or suffers,Christ for me!When my time comes to leave this world,To leave behind all earthly things,I won't cry, I won't run in fear,Christ for me! (2x)

In this episode, we range from ice-cold mornings and sunny Colorado skies to a deep dive on home mining, heat reuse, open hardware, and sovereign home automation. We recap getting featured in Forbes on Heat Punk projects and how mainstream coverage is finally grokking mining-as-heat, Canon's heating-first designs, and Bitmain's market dominance risks. We share real-world progress: integrating Canaan home miners with Home Assistant via APIs and Node-RED, using Zigbee sensors for room-aware thermostatic control, solar and TOU-aware automations, and the vision for a sovereign “miner control hub” box built on Raspberry Pi 5. We get nerdy on RISC‑V vs ARM, open firmware, and the Libre Board + Mujina roadmap, with detours through customs-destroyed SMD parts, packaging HydroPool for Docker, and the power of public, self-hosted pools after a solo-Block win with a NerdQAX. We also cover privacy and the surveillance creep: doorbells, cars, app signing, and why self-hosted tools (Pi-hole, PFsense, Mullvad, Signal, Proton/Tutanota) matter. We discuss HPC pivots by large miners, grid vs. heat-reuse economics, Canaan's momentum in home heating, and the imminent Telehash on HydroPool with StartOS packaging on deck. Plus, the Stealth Miner enclosure, Bitaxe-powered heat projects, and shoutouts to the open-source crew making sovereignty practical at home, one sensor, miner, and Docker container at a time.

Máme dobrú a zlú správu. Tou dobrou je, že v priemere sa na našej planéte dožívame vyššieho veku. Zlou však je, že zomiera čoraz viac mladých ľudí. Tento týždeň sa v podcaste Zoom vyberieme za zdravím ľudí a zistíme, ako to mávame so spánkom. Objavom týždňa je zistenie, že inovácie u našich predkov vznikali nezávisle od seba. – Všetky podcasty denníka SME si môžete vypočuť na jednom mieste na podcasty.sme.sk. – Ak máte pre nás spätnú väzbu, odkaz alebo nápad, napíšte nám na podcasty@sme.sk – Odoberajte aj (Ne)vedecký newsletter Tomáša Prokopčáka na sme.sk/nevedecky – Ďakujeme, že počúvate podcast Zoom.See omnystudio.com/listener for privacy information.

Simon and Dan return with the second half of their deep dive into 50 Ways to Invest in the AI Revolution. While Part 1 covered the obvious giants—semiconductors, hyperscalers, pure-play AI software, enterprise apps, and data center REITs—this episode looks at some of the less obvious but equally important beneficiaries of AI. From utilities and grid infrastructure to commodities like uranium, copper, and natural gas, they explore the backbone powering AI’s massive energy demand. They also dig into healthcare, cybersecurity, IT consulting, and industrial automation—sectors where AI is already improving efficiency, margins, and innovation in ways most investors overlook. Once again, they highlight dozens of companies and ETFs across these subsectors, balancing both the opportunities and the risks. If you’re wondering how to get diversified AI exposure beyond the usual suspects like NVDA and MSFT, this episode is packed with fresh angles and ticker ideas. Tickers discussed: Utilities & infrastructure: NEE, CNP, D, CPX.TO, BEPC, BIP.UN.TO, PWR, MTZ, SU, ENB Commodities & energy: TECK.B.TO, TOU.TO, URA, U.UN.TO, UNG, ZEO.TO, BCIM Healthcare: GEHC, SMMNY, PFE, ISRG, WELL.TO, ZHQ.TO Cybersecurity: CRWD, PANW, HAK, CYBR.TOConsulting & IT services: ACN, IBM, INFY Industrial automation: ROK, ABB, PNG.V Check out our portfolio by going to Jointci.com Our Website Our New Youtube Channel! Canadian Investor Podcast Network Twitter: @cdn_investing Simon’s twitter: @Fiat_Iceberg Braden’s twitter: @BradoCapital Dan’s Twitter: @stocktrades_ca Want to learn more about Real Estate Investing? Check out the Canadian Real Estate Investor Podcast! Apple Podcast - The Canadian Real Estate Investor Spotify - The Canadian Real Estate Investor Web player - The Canadian Real Estate Investor Asset Allocation ETFs | BMO Global Asset Management Sign up for Fiscal.ai for free to get easy access to global stock coverage and powerful AI investing tools. Register for EQ Bank, the seamless digital banking experience with better rates and no nonsense. See omnystudio.com/listener for privacy information.

In this episode, we go over yield traps and why abnormally high dividends often signal business stress rather than easy income. We walk through how falling share prices inflate trailing yields, why payout ratios and free cash flow coverage matter, how special dividends can skew TTM yields, and when sector “norms” turn into red flags. To make things easier to spot, we do a sector by sector overview of what is considered a normal yield and what is considered a high and likely unsustainable dividend yield. Tickers of stocks/ETFs discussed:UPS, FDX, BCE.TO, T.TO, T , VZ, DIS, NFLX, WBD, FOXA, NWSA, GOOGL, CNR.TO , TFII.TO, PFE, LLY, IBM, AQN.TO, FTS.TO, IFC.TO, SU.TO, CNQ.TO, XOM, FNV.TO, WPM.TO, TOU.TO, AP.UN.TO, MMM, QQQ, QYLD. Check out our portfolio by going to Jointci.com Our Website Our New Youtube Channel! Canadian Investor Podcast Network Twitter: @cdn_investing Simon’s twitter: @Fiat_Iceberg Braden’s twitter: @BradoCapital Dan’s Twitter: @stocktrades_ca Want to learn more about Real Estate Investing? Check out the Canadian Real Estate Investor Podcast! Apple Podcast - The Canadian Real Estate Investor Spotify - The Canadian Real Estate Investor Web player - The Canadian Real Estate Investor Asset Allocation ETFs | BMO Global Asset Management Sign up for Fiscal.ai for free to get easy access to global stock coverage and powerful AI investing tools. Register for EQ Bank, the seamless digital banking experience with better rates and no nonsense.See omnystudio.com/listener for privacy information.

In this episode, we kick things off with a quick look at the newly imposed 35% tariffs by the U.S. on Canadian goods.We then break down earnings from some key Canadian names, starting with TMX Group, which continues to benefit from strong options trading volumes and solid growth from its energy and ETF data platforms.Tourmaline posts strong results despite weak natural gas prices, and signs a lucrative long-term export deal linked to European gas benchmarks.We also dig into Celestica, arguably Canada’s best-performing AI-related stock, and explain why its explosive growth may have more to run—even if customer concentration adds some risk.In the gold space, Agnico Eagle delivers another standout quarter as higher gold prices widen margins and drive profitability to record levels.Lastly, we revisit Allied Properties REIT, where payout ratios are getting dangerously close to unsustainable levels, and where asset sales and debt refinancing will be key to keeping the distribution intact. Tickers of stocks discussed: CLS.TO, X.TO, TOU.TO, AEM.TO, AP-UN.TO Check out our portfolio by going to Jointci.com Our Website Our New Youtube Channel! Canadian Investor Podcast Network Twitter: @cdn_investing Simon’s twitter: @Fiat_Iceberg Braden’s twitter: @BradoCapital Dan’s Twitter: @stocktrades_ca Want to learn more about Real Estate Investing? Check out the Canadian Real Estate Investor Podcast! Apple Podcast - The Canadian Real Estate Investor Spotify - The Canadian Real Estate Investor Web player - The Canadian Real Estate Investor Asset Allocation ETFs | BMO Global Asset Management Sign up for Fiscal.ai for free to get easy access to global stock coverage and powerful AI investing tools. Register for EQ Bank, the seamless digital banking experience with better rates and no nonsense.See omnystudio.com/listener for privacy information.

In this episode, we give 10 Canadian companies we believe are well-positioned to thrive over the next decade. Tickers of stocks discussed: CSU.TO, L.TO, CP.TO, WSP.TO, IFC.TO, BN.TO, WCN.TO, DOL.TO, ATZ.TO, FNV.TO, SHOP.TO, WPM.TO, TFII.TO, CNQ.TO, TOU.TO, RY.TO, TIH.TO Get your TSX Meetup tickets here! Get your Calgary Meetup Tickets here! Check out our portfolio by going to Jointci.com Our Website Our New Youtube Channel! Canadian Investor Podcast Network Twitter: @cdn_investing Simon’s twitter: @Fiat_Iceberg Braden’s twitter: @BradoCapital Dan’s Twitter: @stocktrades_ca Want to learn more about Real Estate Investing? Check out the Canadian Real Estate Investor Podcast! Apple Podcast - The Canadian Real Estate Investor Spotify - The Canadian Real Estate Investor Web player - The Canadian Real Estate Investor Asset Allocation ETFs | BMO Global Asset Management Sign up for Fiscal.ai for free to get easy access to global stock coverage and powerful AI investing tools. Register for EQ Bank, the seamless digital banking experience with better rates and no nonsense. See omnystudio.com/listener for privacy information.