Podcasts about Uji

In this episode of the Specialty Matcha Podcast, Ryan and Zongjun discuss the 2025 matcha harvest with Marc from Ooika. They discuss the quality and yield of the spring 2025 harvest, the matcha shortage, prices, and the economic dynamics of Uji tea.The episode also includes participants from the Ooika matcha tour and was recorded at the end of day one.

This episode we are looking at the early years of the official reign of Naka no Oe, aka Tenji Tenno, including the building of a brand new capital on the shores of Lake Biwa. For more information, see: https://sengokudaimyo.com/podcast/episode-126 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 126:  New Beginnings The local farmers couldn't help but talk.  There was so much construction, but it wasn't entirely clear what was being built.  The land between the mountains and the lake had been neatly groomed fields, but now that the government workmen had moved in, all of those fields were being cleared.  This new construction was much larger than anything that people had seen before.  Rocks were coming in from far flung quarries, and local kilns were being set up to create tiles, while woodcutters were sent into the forests to bring logs to the site. There were various stories about what was going on—a new provincial government office, or perhaps a new temple, but perhaps the most outlandish was that this was going to be some kind of royal palace.  The sovereign himself was taking in interest in this little slice of Afumi, and he was going to abandon the Home Territories of Yamato and bring his entire court to the shores of Lake Biwa. What a far-fetched story!  …Wasn't it? Last episode we recapped a lot of the history of Prince Naka no Oe and how he had come to this point: the Isshi Incident, the Taika reforms, as well as the reigns of his uncle, Prince Karu, aka Koutoku Tennou, and his mother, Takara Hime, aka Saimei Tennou.  With Takara Hime's death, Naka no Oe was now – finally, as he might have thought -- running things officially.  He had prosecuted the war in Baekje, and with that loss, he had turned his focus back to the archipelago.  He now had refugees to settle, and defenses to set up.  And then there were the embassies that would be coming, in an apparent attempt to normalize relations post-conflict.  That could only go so far, however, given that Tang and Silla had simply turned their war efforts against Goguryeo.  So one imagines that any diplomatic discussions were held with the understanding that the international order was still in flux. And so we arrive in the 8th month of 665, as some of the first defensive castles were being erected.  That same month, Tamna—the kingdom on the modern island of Jeju—sent ambassadors to the Yamato court.  The diplomatic ties between Yamato and Tamna were a relatively recent occurrence, but with Baekje gone, one wonders if Yamato wasn't feeling out a new alliance on the continent.  That said, Tamna does not appear to have been a major player on the international stage.    They had been a tributary of Baekje, and may have even been one of the last holdouts of the proto-Japonic language for a long time.  Indeed, a 15th century Joseon history records a foundation myth of Tamna that emphasizes close early ties with the Japanese archipelago. The following month saw another visit by Tang ambassadors, only a year after Guo Wucong had come to the court.  Guo Wucong had been wined and dined, and things seem to have gone well, as this time he returned, but he wasn't the one leading the embassy this time.  That honor went to Liu Degao, sub-prefect of Yizhou, among his many titles.  Yizhou is the same location where the previous missions from Yamato to the Tang court had made landfall.  Presumably, Liu Degao would have had experience with the embassies that passed through Yizhou, so he seems a logical choice to be sent over to the archipelago. This seems like an escalation, with a more titled ambassador leading the party. It is possible that the Tang were trying to not only reset their relationship with Yamato, but also attempt to woo them to their side.  The Tang likely knew that if they defeated Goguryeo, then they would have another problem to work out:  The alliance with Silla.  At the moment both Tang and Silla were in a partnership of convenience, but the Tang empire didn't get where it was by just giving up territory. And Silla was, itself, ambitious.  It would be in the Tang dynasty's best interest to have Yamato on its side in case Silla became a problem.  At the very least, the Tang court could have just been trying to make sure that Yamato would stay out of any continental entanglements, such as by supporting Goguryeo. Within the Yamato court, it is unclear which way, exactly, they were leaning at this point.  The court was clearly building defensive positions—fortresses and more.  At the same time, there were likely those who welcomed any return to stable relations with the Tang.  After all, there were still Wa in Chang'an and elsewhere, and there was still a hunger in the archipelago for the books and other goods that the Silk Road could provide.  On the other hand, they may have felt more at home with Goguryeo, or even Silla.  The bonds with the Korean peninsula were older and likely stronger.  And, as long as the Tang Empire was busy with other states, then perhaps they would be too preoccupied to attack Yamato. Liu Degao and his entourage had arrived at Tsushima on the 28th day of the 7th month.  They would have been put up there for a time, and entertained.  If this embassy followed later conventions, they would have likely pulled into a harbor, like the one near Kofunakoshi.  This is a narrow spot between the two parts of Tsushima, where we know that in the 9th century, ships from the Tang empire would stop, register goods and people, and likely have them transferred to Japanese ships.  All of the checking and cataloging would happen  at nearby Bairinji temple. Even if they didn't have to transport everything to another ship, it is likely that they would held at Tsushima for a while for security purposes.  Tsushima was ideal, both for its distance, halfway between the Korean peninsula and the Japanese archipelago, but also for its shape, with numerous places that ships could sit at anchor in secluded bays away from any weather or rough seas that could otherwise cause problems. We don't know exactly what the Tang embassy's stay was like, but we know that they were at Tsushima for roughly two months, which was probably the time it took to get a message to the Yamato court and back.  We know how long it was because we learn that it is on the 20th day of the 9th month that they finally made landfall at Tsukushi, or Kyushu, and two days later they forwarded a letter-case to the Yamato court. Two months later, we know they were at the court, as there was a banquet held for Liu Degao on the 13th day of the 11th month, and then a month after that, Liu Degao and the rest of the mission were presented gifts, after which they left and returned to the Tang court.  We are also told that Mori no Kimi no Ohoishi, along with Sakahibe no Muraji no Iwashiki and Kimi no Kishi no Harima all went to the Tang court that same month, no doubt traveling with Degao and Wucong. On the first month of the following year, Neungnu of Goguryeo was sent to the Yamato court to offer tribute.  On the same day, the 11th day of the first month, Tamna also sent someone identified as Prince Siyeo to offer presents.  Immediately, I'm wondering about the way that this is presented.  Both of these states – Goguryeo and Tamna - were allies of the former Baekje kingdom.  I have to wonder how the Goguryeo ships made their way—did they come down the western side of the peninsula, through the Bohai sea, and thus past possible Tang patrols between their peninsular and continental territories, or did they head through the East Sea, aka the Japan Sea, where they would have to pass by the coast of Silla, whom they were also not on great terms with?  The fact that both missions are mentioned at the same time suggests that maybe the Goguryeo embassy sailed down to Tamna, on Jeju Island, and then the two groups made their way over to Yamato together from there. Other things about this entry to note is that the Chroniclers use different terms for these visits to the Yamato court.  Goguryeo uses a term that Aston translates as “offering tribute” while Tamna uses a different term indicating that they were “offering presents”.  This may be as simple as the difference in the various relationships between the polities, as viewed by the Chroniclers.  After all, there was a long relationship between Yamato and Goguryeo, which was considered one of the three Han, or Samhan.  Whether true or not, I could certainly see the Chroniclers feeling that Goguryeo was in a subordinate relationship with Yamato.  Tamna, on the other hand, was a more recent addition to the Yamato diplomatic sphere.  As such, it would be understandable, to me if the Chroniclers still saw it as a more independent entity. It also may hint at different messages being communicated.  As far as we can tell, Tamna wasn't under direct threat by the Tang empire—though they may have been feeling a little bit of heat, given the fall of Baekje and the Tang empire's new outpost on the peninsula.  Goguryeo, however, was under more direct threat, and had been in conflict with the Tang for years.  On top of that, based on what we can tell, it seems that Yeong Gaesomun, the despot who had been ruling Goguryeo and helping it defend against the Tang, had just passed away.  It may have been that the Goguryeo court was seeking support against Tang and Silla, as they were in a moment of instability, themselves.  As such, “Tribute” might indicate that they were more formally petitioning Yamato for support. Goguryeo envoy Neungnu left about 5 months later, on the 4th day of the 6th month but then another envoy, this time Minister Eulsyang Oemchu, arrived a little more than four months later.  Much like with the Tang, this feels like Goguryeo was upping the ante, sending higher ranking officials to negotiate with Yamato.  That lends some credence to the theory that there was something of a bidding war going on for Yamato's involvement in international affairs.  For Yamato, however, it would seem that getting involved in continental affairs was hardly something they were itching to do.  Instead, they continued their moves to fortify. In local events, we know that on the 11th day of the 10th month of 665, while the Liu Degao delegation was still in Yamato, there was a great “review”, by which they seem to mean a sutra reading, at Uji.  It is unclear just where this was held, as I haven't found reference to any particular temple.  However, it does indicate that there was activity in the area. Uji is probably most popular, today, for its role as a setting in the Tale of Genji.  There indeed numerous reminders there of the Heian period, including the hall of Ujigami Shrine, and the famous Hou-ou-do, or Phoenix Hall, of the Byoudouin. In 1053, Fujiwara Yorimichi inherited the villa from his father, Fujiwara Michinaga, and he converted it into a Pure Land temple.  Michinaga is thought to have been one of the people on whom Murasaki Shikibu based the character of the Shining Prince, Hikaru Genji.  That's all too late for this moment in the Chronicles, of course., but we do have earlier references to Uji as a place, as well as in various names.  It seems to have been part of the territory of the Hata, who controlled much of the area of modern Kyoto and environs.  There is a temple, Houjouin, also known as Hashidera, which claims to date back to the 7th century, and may have been the site of the above-mentioned sutra reading in 665.  According to the Temple's own legend, it was built around 604, when Hata no Kawakatsu built the famous Uji bridge, or Hashi, on the orders of Prince Umayado, aka Shotoku Taishi.  Other sources give the date as 646.  The temple was rebuilt in the 13th century, and as far as I can tell, nothing remains of the original temple, but it is possible that it was the site of this review. The next non-Diplomatic record of the Chronicles is from the 3rd month in 666.  The Crown Prince went to the house of Saheki no Komaro no Muraji, paying a sympathy call as Saheki appears to have passed away after having been gravely ill.  Saheki no Komaro no Muraji was one of those who had helped Naka no Oe in the Isshi Incident.  He had been introduced to the plot by Nakatomi no Kamatari, and then critical in the literal execution at the court.  He later led forces against Furubito no Oe, assuming that “Sahekibe no Komaro” is the same as “Saheki no Muraji no Komaro”.  There is also a relative, possibly his son, Takunaha, who was one of the Yamato court's overseas envoys.  Thus, one can understand that he had some importance to the Royal family, and we can probably assume that he had been involved in much more.  The Crown Prince, we are told, lamented him on account of his loyal service from the very beginning. One of the confusing things in this part of the Chronicle is the term “Crown Prince”.  It doesn't help that the Chroniclers were pulling from different records, and sometimes using anachronistic titles for individuals.  Naka no Oe had been known as the Crown Prince since the time of Takara Hime, whether he actually was or not.  Now he was in charge of the government, but it isn't clear that he had been formally invested as tennou.  More than that, there is mention of an investiture in either 667 or 668, several years after his quote-unquote “reign” had begun.  This makes some sense.  After all, when Takara Hime passed away, there was a foreign war to prosecute, and that probably took a fair bit of resources.  Plus, Naka no Oe had been running things for a while before that, or so we are told.  It would make sense if things just kept on going as they had been, and they held the actual investiture when they got around to it. We also know that he was busy with building projects: not just for the defense of the archipelago, but even a new capital and a new palace.  We'll talk about it a bit more, later, but suffice it to say that he may have been taking his time and gathering everything together. All of this makes the Chronicles themselves somewhat confusing.  They throw around the terms “Crown Prince” and “Sovereign”—well, “Sumera no Mikoto”—almost interchangeably.  Meanwhile, they've also stated that the Crown Prince was Prince Ohoama, Naka no Oe's younger brother. Based on my read of things, I believe we can distinguish between the two by whether or not it specifically calls them out as just “Crown Prince”, or “Crown Prince, younger brother to the sovereign”.  The latter is clearly Prince Ohoama, and the first is most likely Naka no Oe.  After all, in this instance, why would Prince Ohoama be the one so struck by the death of Saheki no Muraji?  Based on the story the Chronicles have told us, wouldn't it make more sense that it was Naka no Oe lamenting the death of one who had helped put him on the throne, rather than sending his brother? So keep that in mind as we go through the narrative.  I'll try to point out whom I believe they are speaking about, at least until we reach the point where Naka no Oe actually is invested. Getting back to the Chronicles, in the 7th month of the year 666, some four months after the illness and death of Saheki no Komaro no Muraji, another disaster struck—this time a natural disaster.  Great floods were reported—how widespread we aren't told.  This is often a problem in a land with many mountains that often gets large rains.  It is especially problematic when much of your agriculture is based on being just at or below the level of the rivers and streams so that it can be flooded on purpose.  We are told that the government remitted the land-taxes and commuted taxes that year, likely as a form of disaster relief to those affected by the flooding. In 666, we are also told a story that actually links this reign to the previous.  We are told that a monk, named Chiyu, gave the sovereign something called a south-pointing chariot.  I'll talk about what this was in another episode.  What's important here is to note that there was a previous entry in the era attributed to Saimei Tennou, aka Takara Hime, where a monk named Chiyu, or something similar, using different characters, also created a south-pointing chariot.  Likewise, we are later told in this reign how Naka no Oe installed a clepsydra, a water clock.  This is also mentioned in the previous reign.  It is possible that these reference completely different accounts.  Or they could be connected in some way. The south-pointing chariot is probably not something that we'll have evidence of, as it would have been mobile and probably deteriorated over time.  However, the water clock would have been a fixed installation with some clear architectural remnants, and indeed we think we know where at least one was built in Asuka.  Both of the water clock entries say that it was the “first” time, so make of that what you will. Also in 666, we see that some 2000 people of Baekje were settled in the East, possibly meaning the Kanto region, though this could be anywhere between modern Nagoya out to the far eastern edge of Honshu.  They were maintained at the government expense for three years, after which they were expected to have built new lives for themselves. In later periods, there is much to be said about “Men of the East”.  There are those that point to this region as being the origin point of many of the warrior traditions that would arise and become the military samurai.  Some of the weapons and fighting styles, especially some of the horse-riding archery seems to point to continental influences that made their way to the Kanto region and beyond.  One has to consider just how much did they bring with them and how did it grow, often beyond the view of the court and the court chronicles.  For now, though, it seems to have largely been a form of a refugee program, since the Baekje no longer had a kingdom to return to. Finally, we have an omen.  In the winter of 666, the rats of the capital, in Asuka, headed north to Afumi.  As with previous entries about rats departing a capital for a direction, this is again meant as an omen.  It probably didn't happen.  But it does foreshadow an account in the following year, when, on the 19th day of the 3rd month, the capital, surprise-surprise, moved to Afumi. And perhaps I shouldn't be flippant.  It was a surprise to have the capital move to Afumi.  There are accounts of legendary sovereigns that had their palace outside of the Nara Basin or Kawachi area, but at this point Yamato had been really building up those areas.  So why would they suddenly relocate to Afumi, of all places? Well, probably because of the same thing that had been driving the rest of their large-scale building projects during this period—from the Water Castle protecting the Dazai to the various Baekje style fortresses from Tsushima down to the Nara Basin.  Afumi was a naturally defensive position.  And in such an uncertain time, having a well-defended capital must have seen like a very good idea.  In fact, though they didn't formally change the capital until the 3rd month of 667, they probably had started work on it as soon as they got back from the loss at Hakusukinoe. As far as locations go, it wasn't necessarily a bad choice.  There were still routes to the port at Naniwa, which could still house various delegations when they arrived.  There were also routes to the east, leading to Owari and the rest of central and eastern Honshu, as well as mountain passes to get to the Japan Sea.  The area where the new palace was located was in the district of Ohotsu.  Ohotsu means something like “Big Port” and I don't know if it was already a major port along the banks of Lake Biwa or if that was a name that came from having the capital there.  Ohotsu was a long-inhabited area, even well before the 660's, and an important site for trade.  In the southern end of modern Ohotsu city is Ishiyama-dera, the stone mountain temple, it which was built in the 8th century, but in front of the temple are the remains of the largest freshwater shellmound in Asia.  As you may recall from some of our earliest episodes talking about the prehistoric period in the Japanese archipelago, shell mounds are typically evidence of ancient settlements, remnants of dump sites where they could throw their detritus.  This probably included a lot more than just shells, but shells, bones, and sometimes things like pottery sherds, would remain.  And while much of the wood and waste of the period would have disintegrated over time, shells do not.    These shell mounds accordingly provide important insight into the lives of people back in that day, and the size can also help us understand things about how large a settlement might have been or how long it was there.  The sheer size of the shellmound at Ishiyama-dera likely indicates that the region had been settled for many centuries prior to the 600's. In addition to the shellmound, and more closely related to the current times we are discussing, is evidence of a rock quarry found at the temple site and showing evidence of techniques familiar to people of the 6th to 8th centuries. You see, Ishiyama is a source of a particular white stone called wollastonite.  The quarry sits below the main hall of the temple, and so it probably would not have been quarried after the hall was built, which was in the 700s, so the site is believed to have been active before that.  From the composition of the stone and the markings on the remnants, we can see similarities to stones in the base of one of the buildings at Kawaradera, in Asuka, which we've talked about before and which was one of the pre-eminent temples of its day.  So this demonstrates a link between the region and the court even before the construction of the new Ohotsu palace. Speaking of the palace, we've known of its exact position since 1974,  when archeologists found evidence of the foundation of a large complex in a residential district in Nishikori.  While some initially suggested it was an old temple, further evidence makes it pretty clear that it was the dairi, or inner sanctum, of a palace.  This is very much in the same mould as the Toyosaki Palace in Naniwa and the various palaces in Asuka from around the same period.  In front of the dairi would have been the actual government buildings, but that area has not been excavated. That brings up another question: was this a full-on capital city, Ohotsu-kyo, or just a palace, the Ohotsu-no-miya?  So far we have only found the palace, But since the area is fairly built up, it may take time to find more, assuming it hasn't been destroyed by previous urban development in the area.  There are some hints that there was more: while there were already at a couple of temples that had been built by the mid-7th century, we see several temples built in ways that not only borrow features from important Asuka temples, like the layout of Kawaradera, but they also match the alignment of the Otsu palace ruins, hinting that they were built at the same time.  For example, there is are the ruins of an abandoned temple in Shiga-Minami – actually once thought to have been the Otsu palace. There was also Soufukuji, a temple in the mountains nearby meant to protect the Northwest from malign influences, likely based on continental geomantic concepts, part of what we might today think of as Feng Shui. This same kind of protective temple building is what we see in later capital cities. Of course, we know that this would not be a permanent capital for the nation of Yamato or of Japan—we aren't that far off from the Nara period, and then, a century later, the capital at Heian-kyo.  But that couldn't have been known at the time.  There was no way to know how long tensions with the continent would last, and it was just as possible that people at the time expected this to be a permanent move.  Its preeminence lasted, too: we do have evidence that even centuries later, the region was still known as an ancient “capital”. No matter what Naka no Oe's intentions were in moving the capital to Afumi, however, it didn't exactly go over well.  It was apparently quite unpopular—so unpopular that the move was mocked in song of the time.  That said, Naka no Oe's mind was made up, and the move took place regardless.     Before moving the capital, however, there was still business to attend to.  Takara Hime and Princess Hashibito were reinterred together in the Misasagi on Wochi Hill.  We are told that men of Goguryeo, Baekje, and Silla all mourned along the processional route.  The Crown Prince—I'm assuming Naka no Oe, this time given his connection to both of these women—apparently had started the work on a stone sarcophagus.  By this was probably meant the actual stone vault of the tomb, rather than just the coffin, which was also likely made of stone.  This was in Kuramaki, in Takatori, in the Takaichi District of the Nara Basin. Three months after the move to the new capital, the district of Kadono, in the west of modern Kyoto, presented to the sovereign a white swallow—an omen of some sort. The following month, on the 11th day of the 7th month, Tamna sent another embassy, led by a Minister known as Cheonma, with presents for Yamato.  This may have been the first envoy to actually visit the new Ohotsu capital, but certainly not the last. Cheonma stuck around for a few months.  In the intercalary 11th month, which is to say the extra 11th month of 667, inserted to keep the lunar and solar calendars at least partially aligned, Cheonma and his companions were presented with brocade and other cloth, as well as axes, sickles, and swords, presumably to take home to Tamna. While Cheonma was at the court, there was apparently another bit of diplomatic ping-pong going on.  Liu Jenyuan, the Tang general in charge of Baekje, sent Szema Facong and others to escort Sakahibe no Iwashiki and those with him to the Dazai in Tsukushi.  They didn't stay long, though—we are told they arrived on the 9th day of the 11th month and left only 4 days later, on the 13th day of the same.  When they left, however, they, themselves, were given escorts of Yuki no Muraji no Hakatoko—the same one whose memoirs we relied on for that previous trip to the Tang court—as well as Kaso no Omi no Moroshi.  So I guess they were escorting the escorts?  At what point does it end?  Hakatoko and others made it back about three months later, on the 23rd day of the first month of 668, and reported on their own escort mission.  That suggests that they didn't escort them that far.  They may have just seen them back to the Korean peninsula and that was it. Hakatoko's escort mission did mean that he missed a rather important event—the Crown Prince assuming the dignity.  That is to say, Naka no Oe finally took the title of sovereign.  A note in the text suggests that there were other sources that said it was the third month of the previous year—the same time that the Otsu capital was built.  Four days later they held a banquet in the palace for all of the court ministers. A little over a month later, his wife, Yamato bime, was appointed queen.  We are then told of his other wives and consorts. To be clear, Naka no Oe had been collecting consorts for ages.  So let's talk about a few of them. To start with there was Yamatobime, the Yamato Princess, daughter of none other than Naka no Oe's half-brother, Prince Furubito no Oe, his former rival to the throne. Then there was Wochi no Iratsume, aka Princess Miyatsuko, the daughter of Soga no Kurayamada no Ishikawa Maro.  She had a son, Prince Takeru, who died in 651 at the age of 8.  That suggests that she and Naka no Oe had been together since at least 643, two years before the Isshi Incident.  Another one of her daughters, Princess Uno, would go on to marry Naka no Oe's younger brother, Prince Ohoama, the new Crown Prince. Wochi no Iratsume seems to have died of grief in 649, after her father and much of her family were destroyed on the orders of her husband, Naka no Oe.  We are told that Naka no Oe also married Wochi no Iratsume's younger sister as well, Mehi no Iratsume.  She had two daughters, Princess Minabe and Princess Abe.  At this point Abe was only about 7 or 8 years old, herself, but she would eventually be married to Prince Kusakabe, the son of Prince Ohoama and Princess Uno, whom we just mentioned. Naka no Oe also had two other consorts.  Tachibana no Iratsume was the daughter of Abe no Kurahashi no Maro no Oho-omi—he was the first Sadaijin, or Minister of the Left, at the start of the Taika reforms, immediately following the Isshi Incident.  And then there was Hitachi no Iratsume, the daughter of Soga no Akaye. Soga no Akaye is an interesting figure.  You may recall the name from Episode 118.  Soga no Akaye was the acting minister in charge in Yamato when Prince Arima tried to start up a revolt against Takara Hime.  It was in his house where Prince Arima laid out his plan, but a broken armrest convinced Soga no Akaye to turn against the conspirators and turn them in.  And so it is interesting to hear that his daughter was married to Naka no Oe. We are also told of four “palace women” that Naka no Oe is said to have had children with.  The implication seems to be that these were women at the palace but they were not formally recognized with the same status as that of the formal consorts and, of course, the queen, his primary wife.  This fits in with at least one theory I've seen that Naka no Oe was something of a ladies' man.  It seems he got around even more than Murasaki Shikibu's fictional “Shining Prince”, Hikaru Genji.  We are told that there were at least 14 children among the nine official wives—and one has to consider that they were unlikely to record many of the women whom he may have slept with that he didn't also have children with.  And there is a theory that one of those not mentioned, may have been his own sister, full blooded sister.  Specifically, his sister Princess Hashibito, who was married to none other than Naka no Oe's uncle, Prince Karu, aka Jomei Tennou. To be clear:  we have no clear evidence that they were anything other than close siblings, but as you may recall how we mentioned back in Episode 114 that there was something that caused a falling out between Prince Karu and Naka no Oe, such that Naka no Oe disobeyed the sovereign's direct order in moving himself and the royal family back to Asuka.  That meant Naka no Oe, his wives, his mother, AND his sister, Princess—now Queen—Hashibito.  So, yeah, he absconded with Prince Karu's wife who was Naka no Oe's full-blooded sister.  And, as we've noted before, ancient Yamato's concept of incest was pretty narrow.  It was only if you had the same mother that you were considered full siblings—even if the father were someone else.  I suspect that this is related to the matrilineal nature of succession as well, which is why it was so important to insist that the ancient sovereigns had a direct lineal connection to the royal line through their mother as much as through their father. So if Naka no Oe and his sister were having any kind of relationship that was considered wrong or scandalous, then that could also help explain why he didn't take the throne sooner, and why it passed over to his mother.  But now, both Takara Hime and Hashibito were quite literally dead and buried, and Naka no Oe had ascended to the throne. Of the so-called “Palace Women” that  are listed as being likewise married to—or at least in a relationship with—Naka no Oe, I'd like to focus on one:  Iga no Uneme no Yakako.  For one, she is specifically mentioned as an uneme—one of the women sent to the court specifically to serve in the palace.  But her parentage isn't further illuminated other than the name “Iga” which is probably a locative, possibly referring to the area of Iga. This is also interesting because we are also told that she gave birth to a son named Prince Iga, also known as Prince Ohotomo.  Despite his mother's apparently unremarkable status, Prince Ohotomo seems to have been quite the apple of his father's eye.  He was born in 648, so in 668 he was about 20 years old, meaning that around this time he was probably just coming into his own at court.  He was married to his cousin, Princess Touchi, daughter of his uncle, Crown Prince Ohoama.  He was also married to Mimotoji, who appears to have been a daughter of Nakatomi no Kamatari, meaning that he was pretty well connected. But we'll get into that in a future episode.  For now, I think we'll leave it here: with the move of the capital to Ohotsu and the formal ascension of Naka no Oe to the throne. We'll talk about what that might mean in the future.  Until then, thank you once again for listening and for all of your support. 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.

In this episode of the Specialty Matcha Podcast, Ryan and Sam share their experiences of hand-picking tea in Uji, Japan for the 2025 harvest season. They discuss the unique challenges and techniques involved in tea harvesting, the community spirit among tea pickers, and the sustainability issues facing the industry. The conversation also touches on the cultural aspects of tea production, the gatekeeping in matcha culture, and offers advice for those interested in tea picking. They conclude with thoughts on the future of matcha and the potential for growth in other regions beyond Uji.

"Zen in Our Time" and "Connecting the Dots" are themes that I have hit upon for 2025, forming the thread running through (one meaning of "sutra") all of my DharmaByte newsletter columns and online UnMind podcasts this year. Contextualizing the teachings and legacy of Zen in modern times — without throwing the baby out with the bathwater — is key to transmitting Zen's legacy. Connecting the dots in the vast matrix of Dharma — while bridging the gap between 500 BC to 2025 CE in terms of the cultures, causes and conditions — is necessary to foster the evolution of Shakyamuni's Great Vow, from the closing verse of the Lotus Sutra's Lifespan Chapter: I am always thinking: by what means can I cause sentient beings to be able to enter the highest path and quickly attain the Dharma? As in so many aspects of our overloaded society, when contemplating the next column or podcast, the question always arises, "Where do I begin?" I turn to my collaborators — Hokai Jeff Harper, publisher of the newsletter, and Shinjin Larry Little, producer of the podcast — for clarity and inspiration. Jeff responded to my call for suggested topics with an intriguing trio: • To everything there is a season• The wax and wane of householder zazen practice• What we are feeling right now IS impermanence manifesting itself Instead of choosing one over the others, it occurred to me that all three are important. And they are interrelated, in a kind of fish-trap narrowing of focus, from the universal span of spacetime as a causal nexus for humankind; then homing in on the social level, considering the modern householder's vacillation in attempting to pursue what began long ago as a monastic lifestyle; and finally zeroing in on the personal: the intimacy of realization within the immediate flow of reality. I will attempt to treat them in succession over the next three installments, in the context of transmission of Zen's Original Mind. TO EVERYTHING THERE IS A SEASONIf you find the 1960s Pete Seeger song popularized by the Byrds running through your brain, you are not alone. If you recollect the poem from Ecclesiastes — which I studied in a unique, small-town high school literature course — you may be hearing echoes of: To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace. Or from Tozan Ryokai: Within causes and conditions, time and season, IT is serene and illuminating And finally, from Dogen Zenji: Firewood becomes ash and it does not become firewood again.Yet do not suppose that the ash is future and the firewood past. You should understand that firewood abides in the phenomenal expression of firewood, which fully includes past and future, and is independent of past and future. Ash abides in the phenomenal expression of ash, which fully includes future and past.
 Just as firewood does not become firewood again after it is ash, you do not return to birth after death... Birth is an expression complete this moment; death is an expression complete this moment. They are like winter and spring; you do not call winter the "beginning" of spring, nor summer the "end" of spring. There are many more such incisive and insightful references to time in the literature of Zen, as well as Western thinking, of course, most notably Master Dogen's fascicle titled "Uji," which translates as something like "Being-time," "Existence-time," or "Living time," as Uchiyama-roshi renders it. This 13th Century writing is said to have anticipated the theory of Relativity, Einsteins' prodigious accomplishment, perhaps the most important scientific breakthrough of the 20th Century. But these few recollections from the rich legacy of Zen's written record will suffice for our purposes of connecting some of the dots in Indra's Net, or the modern components of the "Matrix of the Thus-Come One" as described in the Surangama Sutra. Scanning the Biblical poem, it is striking to see so many various activities and reactions to the obligations and behaviors of daily human life listed in equally dispassionate terms, not implying false equivalencies, but for example to blithely assert that there is "a time to kill" and "a time to heal"; "a time of war" and "a time of peace" — in the same breath — is in itself breathtaking, considering the admonition against killing, or murder, found in the Ten Commandments as well as the first Five Grave Precepts of Buddhism. Jumping to Master Tozan, or Dongshan, the founder of Soto Zen in 9th Century China, we find a hint of some resolution of the "whole catastrophe" in his reference to "IT" being "serene and illuminating," regardless of time and season, causes and conditions. This "it" appears in various Buddhist sayings and teachings, as tathata in Sanskrit — the inexpressible; or inmo in Japanese — the ineffable, the essential. These all point to what I analogize as a "singularity of consciouness" that emerges in zazen, where we pass the event horizon of conventional perception — the mind collapsing inward of its own mass — returning to and revealing our Original Mind, merging subject and object, duality and nonduality, in mokurai — the resolution of all apparent dichotomies. Earlier in Tozan's Precious Mirror Samadhi, or Hokyo Zammai, from which the above quote is taken, he magnifies the central place of this "it" in the experiential realm of Zen realization: Although IT is not constructed, IT is not beyond wordsLike facing a precious mirror, form and reflection behold each otherYou are not IT but in truth IT is you Master Dogen's coinage of "the backward step" captures this 180-degree attitude adjustment in the way we usually approach learning, self-improvement, and general development as human beings on the learning curve of reality. "From the very beginning all beings are buddhas," as Hakuin Zenji, 18th Century Rinzai Zen master, poet and artist states in the first line of his famous poem, "Song of Zazen." For every thing there may be a season, but when it comes to the most important thing in Buddhism, there is fundamentally no change — from beginning to middle to end — of this "poor player," life, strutting and fretting his/her hour upon the stage. In another line from Chinese Zen, the third Ancestor in 6th Century China captures this succinctly: Change appearing to occur in the empty world we call realonly because of our ignorance. So, somehow, once again, we are getting it all wrong, backwards. Our recourse is, of course, to get our butts back to the cushion; trust the original mind; take the backward step; and embrace the revolutionary notion that WE are not IT, but in truth IT is US. I cannot resist the urge to close this segment with one of my favorite quotes from the great Master Pogo: We have met the enemy and he is us. It may be a comfort to realize that "mine enemy grows older" as we age. We just have to outlive our enemies, including our own ignorance. Next month we will take up the second suggestion, the waxing and waning of householder zazen practice. Been there, done that.

Kencan Dengan Tuhan - Kamis, 24 April 2025Bacaan: "Bersukacitalah dalam pengharapan, sabarlah dalam kesesakan, dan bertekunlah dalam doa!" (Roma 12:12) Renungan: Di dalam kehidupan ini, ada banyak masalah yang dapat membuat kita terus-menerus diliputi oleh rasa cemas. Masalah itu bisa saja bersumber dari masa lalu, masa kini maupun masa depan. Masalah-masalah itu bisa berkaitan dengan apa saja dan dengan siapa saja, misalnya: masalah suami-isteri, orang tua dengan anak, ekonomi, lingkungan, pendidikan, dll. Kecemasan mengusir ketenangan hati. Mungkin kita perlu mengajukan pertanyaan, "Apa yang sedang saya cemaskan saat ini? Mengapa saya cemas?" Kita dapat menuliskannya di selembar kertas, daftarkan hal-hal apa saja yang sedang kita cemaskan dan juga penyebab-penyebab kecemasan itu. Kemudian amati daftar kecemasan itu dengan cermat, maka kita akan melihat bahwa sebenarnya tidak ada satu pun dari kecemasan itu yang akan menjadi kenyataan. Kecemasan tidak menghasilkan apa-apa, walaupun kita telah menghabiskan banyak waktu dan tenaga untuk memikirkannya. Orang yang selalu optimis dan bersemangat umumnya memiliki sistem kekebalan tubuh yang baik. Ada satu penelitian menghasilkan kesimpulan sebagai berikut, "Pria yang selalu optimis ternyata relatif lebih sehat jika dibandingkan dengan pria yang selalu pesimis." Uji klinisnya menyatakan bahwa, "Pria yang selalu optimis paru-parunya berfungsi dengan baik, sebaliknya pria yang selalu pesimis paru-parunya tidak berfungsi dengan baik. Sikap optimis ternyata melancarkan sirkulasi udara dari dan ke paru-paru, sehingga hal ini berguna untuk mengurangi risiko penyakit kronis." Kita harus meninggalkan kecemasan dan berusaha meraih sukacita dengan selalu bersikap optimis. Menjadi orang yang bersukacita berarti mengusahakan agar suasana hati tetap dalam keadaan gembira dan tidak khawatir tentang apapun yang akan terjadi di dalam hidup kita. Mungkin kita bukan orang yang periang, tetapi ada banyak orang telah diubahkan hidupnya ketika mereka belajar meraih sukacita, bersikap optimis dan mulai meletakkan hidup mereka di tangan pemeliharaan Tuhan. Kekhawatiran hanya akan membuat kita lemah dan tidak percaya kepada Tuhan. Kitab Mazmur menganjurkan, "Serahkanlah segala khawatirmu kepada TUHAN, maka ia akan memelihara engkau! Tidak untuk selama-lamanya dibiarkanNya orang benar itu goyah." (Mazmur 55:23). Jika kita percaya pada kemahakuasaan Allah, maka kita akan hidup dengan tenang jika kita menyerahkan hidup kita kepada-Nya. Saat kecemasan menyerang, kita dapat mengatakan pada jiwa kita, "Don't worry, be happy." Tuhan Yesus memberkati. Doa:Tuhan Yesus, seringkali aku berusaha mengatasi masalah dengan kekuatanku sendiri sehingga rasa cemas selalu meliputiku. Saat ini aku minta kepada-Mu untuk mengangkat kecemasan dari hidupku dan menggantinya dengan sukacita. Amin. (Dod).

Today's conversation with Haruka, founder of Sayaka Matcha- handpicked and nurtured in Uji, Kyoto. Get inspired by a female business owner, mother, and international ambassador. @sayaka.matcha @drschwank @unesurcent  

Happy New Year!  This is our 2025 recap episode.  In this case, we actually are recapping a fair bit more than just the year, going over the previous evolution of the Yamato state up to the period of the Great Change, or Taika, which we covered this past year.  There's a lot more that we expect to get into this next year, and this will hopefully tee us up for what is to come. For more, including a full list of our previous references, check out: https://sengokudaimyo.com/podcast/episode-newyear2025   Rough Transcript Shinnen Akemashite!  Happy New Year and Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is the New Year's Recap episode for 2025! It's that time again:  we are going to look back at what happened in the episodes this year.  That was only episodes 101 to 117—we'll skip the travelogue episodes for the time being.  This covered the years of the early to mid-7th century, from roughly 613 to 659.  That is easily within the lifetime of a single individual, and yet a lot was going on. At the start of this year, we were at the height of Soga power. In 2023, we covered how back in 587, Soga no Umako had wrested power away from the powerful Mononobe clan, defeating Mononobe no Moriya.  As you may recall, the sovereign known to posterity as Jimmu Tennou was the descendant of the Heavenly Grandchild known as Ninigi no Mikoto, at least according to the Nihon Shoki.  The Mononobe clan claimed descent from none other than Nigi Hayahi, the Other Heavenly Grandchild, whose offspring were said to have been defeated by Jimmu. You may recall that scholars generally consider the story of Jimmu, and the nine sovereigns that immediately followed him, as almost certainly a later addition to the story of the royal lineage. So when did the story of Nigi no Hayahi's defeat enter the picture? And was its inclusion perhaps related to the defeat of the Mononobe by the Soga family?  A family that successfully intermarried with the Royal House, themselves, such that all later sovereigns would trace their ancestry back to the Soga house? Of course, under Soga dominance we saw the rise of figures like the Soga descended Kashikiya Hime, aka Suiko Tenno.  During her reign, major reforms were carried out, Buddhism became fully established by the State, and ties with the continent were strengthened.  Politics would continue to be dominated by Soga, even after the death of Soga no Umako and Kashikiya Hime, with Soga no Emishi taking up the mantle of Prime Minister, working closely with his son, Soga no Iruka.  The Soga family was so entwined with the politics of rulership that the main rivals of the Soga were… the Soga.  That is to say different Soga-descended lineages, like that of the Prince Umayado, aka Prince Shotoku. Rather than supporting Umayado's son, Prince Yamashiro no Oe, Soga no Emishi backed another candidate to the throne, Prince Tamura.  , of the royal Okinaga lineage. Tamura came to power as Jomei Tenno, but there is little doubt that Soga no Emishi was the one in control. Later, when Tamura passed away in 641, Yamashiro no Oe continued to be passed over.  In fact, Soga no Emishi supported the ascension of Tamura's wife, Takara hime, over Yamashiro no Oe, and there is evidence that he supported a prince known as Furubito no Oe as the Crown Prince and eventual successor.  All of the evidence—which, to be honest, is rather biased—suggests that the Soga family were setting up a series of puppet rulers who would do their bidding, or at least be pliable to their suggestions. There must have been some pushback, though, especially when one considers how strong the cult of Prince Shotoku, aka Umayado, would eventually become.  One imagines that Prince Yamashiro was another pole around which those who opposed the Soga family could rally.  After all, he was the son of Crown Prince Umayado, and likely had just as much of a claim as Tamura and his children.  And so, to counter this threat, Soga no Emishi's son and successor, Soga no Iruka, took matters into his own hands. In a brazen display of the violence of court politics, Soga no Iruka had Yamashiro no Oe accused of plotting against the throne and took an army to arrest him—no doubt in the hope that the prince would resist.  Eventually they cornered Yamashiro and his family, who committed suicide rather than submit. This attack was likely targeted to take out the rival to the Soga family's preferred Crown Prince, Prince Furubito no Oe, but rather than quell any dissent, the move seems to have enflamed the passions of those who wanted to see an end to the Soga house.  Those passions took particular root in none other than Furubito no Oe's younger brother, Prince Naka no Oe.  Together with the support of his uncle, Prince Karu; the head of the Nakatomi house, Nakatomi no Kamatari; as well as another scion of the Soga house, Soga no Kuroyamada, Prince Naka no Oe staged a coup d'etat.  Using the death of Prince Yamashiro no Oe as an excuse, they engineered a plot to assassinate Soga no Iruka in court, in front of Naka no Oe's own mother, Takara Hime no Oho-kimi.  After Iruka's death, Naka no Oe and his supporters then took the fight to Soga no Emishi, who committed suicide and set his own house on fire in what came to be known as the Isshi Incident. This shocking assassination caused Takara hime to step down.  The Soga-backed Prince Furubito no Oe, rather than stepping up and taking the throne, retreated to a Buddhist temple and took holy orders, effectively retiring and theoretically taking himself out of court politics.  That left Prince Naka no Oe and his uncle, Prince Karu, as possible candidates. We are told that Prince Naka no Oe declined to take the throne himself, instead supporting his uncle, Prince Karu.  Prince Karu took the throne, and is known to us as Kotoku Tenno, today.  Prince Naka no Oe stepped up as the Crown Prince, and with the help of his co-conspirators, such as Nakatomi no Kamatari, Soga no Kurayamada, and others, they began a project to remake the Yamato government, using continental models—specifically the Sui and Tang courts, which were also influencing the governments of the Korean peninsula, such as those of Baekje and Silla. This is known as the Taika, or Great Change, era.    There had been previous movements to adopt some of the continental trends, but nothing to this extent, which culminated in a tremendous palace complex built in Naniwa—modern Ohosaka.  Governors were sent out to the east of the country. The old, decentralized system was being replaced by a centralized bureaucracy. And yet this wasn't entirely a smooth transition.  Early on there was a threat by supporters of the previous Crown Prince, Furubito no Oe.  He was killed to put down any possible revolt.  Later, Naka no Oe was hoodwinked into going after his own co-conspirator, Soga no Kurayamada, resulting in Kurayamada's death and the punishment of his entire family.  A few years later, Naka no Oe moved back to Asuka, taking most of the royal family and the court with him, abandoning the grand government complex that they had built in Naniwa for reasons that remain unclear. Shortly thereafter, Karu, aka Kotoku Tenno, passed away.  But rather than Naka no Oe taking the throne—or even Karu's son, Prince Arima—the throne went back to Naka no Oe's mother, Takara Hime.  This is the only case we have of a single sovereign reigning twice, and the Chroniclers gave her two separate regnal names—Kogyoku Tenno to refer to her first reign and Saimei Tenno to refer to her second. And this is the reign that we are going to start the new year with. Beyond what was going on on the archipelago, there was also plenty that we covered on the continent.  We started the year with the Sui dynasty having consolidated control and working to continue to expand their territory north, south, and west, while also connecting the economic areas of the Yangzi and Yellow rivers. Unfortunately, through their wars and public works projects they overextended themselves, and the dynasty fell, replaced, in 619, with the Tang dynasty.  The Tang continued to expand, taking control of important points on the Silk Road and becoming a hub of trade and commerce.  At the same time, they were contesting their borders with the Goguryeo, who, themselves, had come under the control of Yeon Gaesomun, an infamous noble and anti-Tang hard-liner, who had staged a coup, murdered the Goguryeo king and any who stood against him, and who had installed a puppet king on the throne.  It is little wonder that the Tang dynasty was courting Goguryeo's enemy, Silla, to pressure them from the other side.  This eventually kicked off the Tang-Goguryeo war, with the loosely allied Tang and Silla fighting on and off with Goguryeo and their ally, Baekje, who was also invested in stifling Silla's ambitions on the peninsula. So that's where we are:  The Korean peninsula is currently embroiled in conflict between the three kingdoms on the peninsula and the nearby superpower, the Tang Dynasty.  Meanwhile, Yamato, on the archipelago, is going through a whole… thing.  What that is, we'll try to get into over the next year. Given all of this, let's go over some of the themes from the past year.  To start with, let's talk about expanding Yamato influence. From what we can tell, Yamato's influence in the archipelago had peaked around the 5th century, between the creation of giant Daisen Ryo kofun and the reign of Wakatake no Ohokimi, aka Yuryaku Tenno.  Wakatake no Ohokimi had courtiers from as far away as Kyushu and the Kanto plain.  However, from what I can tell, Yamato's influence appears to have temporarily waned, possibly coinciding with the end of Wakatake's own dynasty, with a new dynasty coming to power in the 6th century. It is possible that Wakatake was simply never quite as powerful as the Chronicles make out, but there are a few other things that make me think that the end of the 5th and early half of the 6th century were a low point in Yamato's power.  For one thing, we see a drop off in interactions with the continent after 479—or at least anything beyond the tip of the Korean peninsula.  In addition, we see smaller rooms built in the region of the Nara Basin and the Kawachi plain, while more “royal” tombs continue to appear elsewhere in the archipelago.  It isn't that they stopped, but the size decreased, suggesting that Yamato didn't have the same labor pool it used to. On top of that, we have the dynastic change.  We are told that the line related to Wakatake died out and they had to bring in someone from Afumi and Koshi, who traced their lineage back to the legendary Homuda-wake, aka Ōjin tennō, some five generations back.  Many scholars suggest that this connection was a later merging of the lineages, suggesting that, in reality, an entirely new branch of sovereigns had come to power. Finally, we can see the Chronicles focusing more and more on the areas near to Yamato, the area known as the Home Provinces, possibly because Yamato only held direct control over these areas, while control beyond that was only nominal.  Local elites in those regions had a lot of autonomy, and if Yamato did not have anything in particular to offer them, they would not have a reason to necessarily go along with Yamato's requests. This may have even been part of the impetus for the so-called “rebellion” by Iwai, in Kyushu.  As you may recall, in the early 6th century Iwai attempted to ally with Silla against Yamato and Baekje, with the idea of cutting off Yamato's access to the continent.  This ultimately failed, and Yamato ended up creating what would become the Dazaifu near modern Fukuoka, but the fact that Iwai could contemplate it and gather such support would suggest that Yamato was at least perceived as vulnerable. Now up to this point, we see several different policies that were used for increasing the court's control.  Early on, this was done by doling out various elite goods.  We also see Yamato soft power in the form of spiritual authority and the expansion of local Yamato cultic practices out into the other lands of the archipelago.  There was also the tradition of monumental tombs, and especially the royal keyhole style tombs, which spread out from Yamato and was likely as much an indication that those regions saw Yamato practices as worthy of emulation, at the least, and perhaps saw Yamato as a cultural nexus on the archipelago. To all of this, they eventually added the “Be” system.  This appears to have been copied from systems being used on the Korean peninsula, and it focused on creating familial units to organize various industries, with family heads responsible for reporting and funneling necessary goods up to the court.  This eventually included the noble “uji” clans, with their power bases in various geographic regions. Yamato extended its influence through a variety of methods, including various public works projects.  These included things like the building of ponds, or reservoirs, which would have been critical to the wet-rice paddy agriculture that was the economic backbone of the Yamato government.  Another means of extending government control was the “miyake”, or Royal Granaries.  Originally we see these set up in the Nara basin, but during the current dynasty they had been extended all the way out to Kyushu. Ostensibly, they were there to collect rice for taxes, but they appear to have acted as government offices, providing a presence for Yamato even out in the hinterlands.  Eventually they would turn the area in Kyushu, the Dazai, into its own, semi-autonomous extension of the Yamato government, as well. In the past year of the podcast, we've seen many of those older forms of government control replaced with a new bureaucratic system.  This included an upgrade to the rank system, which was a way for the government to both organize the bureaucracy while also creating a means to award individuals.  Early rank systems had initially been granted at the family level, but following a continental model meant that the new system was based solely on the individual.  Thus they could hand out rank to various kings and chieftains across the archipelago and entice them into the Yamato orbit, a trick they had been doing previously as well with various types of recognition.  Those that took the titles and rank that Yamato handed out gained a certain amount of legitimacy, locally, but since that legitimacy was tied to the Yamato court, it also helped solidify Yamato's own influence on those areas. That doesn't mean that all expansion was peaceful.  Yamato contested on their eastern and northern border with the people referred to as the Emishi, which eventually included contests as far north as the island of Hokkaido with the Mishihase people. There was another form of soft power used by the court in the way that it supported Buddhism, which was still a new religion at this point, having arrived in the early part of the 6th century.  Patronage of Buddhism would lead to the building of temples and otherwise claiming some authority in the spiritual realm, beyond simply the court's control of the Mt. Miwa site.  Furthermore, the state itself took particular interest in Buddhist institutions, and cracked down heavily on the clergy, ensuring that they reported up to the court, formally solidifying the connection between temples and the State. But then they went a bit further and instituted actual governors.  They were appointed by the Yamato government, and they were particularly installed in the Eastern lands—referred to as provinces.  These governors reported to the court, and appear to have initially been separate from locally recognized elites, who were known as the Kuni no Miyatsuko.  The governors were to take stock of the areas under their authority and report up information such as a summary of the lands and local census information.  This meant that Yamato did not need to rely on local elites to administer an area, they would have greater insight into what was actually going on. This was all combined with the institution of new laws on taxes, corvee labor, and more, while eliminating traditional practices such as the Miyake and even royal tomb-building.  The latter was likely affected by the various public works projects, but also the fact that more work was going into the building of things like Buddhist temples. As we noted back in the previous year, Buddhist temple building appears to have had a hand in the end of the prolific kofun building, at least in Yamato proper.  Kofun were memorials—meant to carry on the memory of an individuals well after their death.  They were ritual sites, and families were set up to care for them. Temples, likewise, were erected with certain memorial qualities.  Donating to build a temple was thought to increase one's karma, and thus do wonders for your next life.  Temple patrons would be remembered, and services were carried out, but temples also had a certain public aspect to them, as well.  On top of that, they were new, and no doubt exotic, with their tiled rooves, intricate carvings, and colorful buildings.  Much of the labor that would have built tombs appears to have been co-opted, instead, to build temples. Some of the temples founded in this period include Asuka dera, aka Hokoji, built on or near the Soga family compound, as well as other Asuka temples, such as Yamadadera, Kawaradera, Toyouradera, and Kudaradera.  There was also Houryuji, erected by Prince Umayado near his house, and the ancient temple of Shitennouji, erected in Naniwa.  Of these, both Horyuji and Shitennoji continue, today, at or near their original with some of the oldest extant buildings in Japan.  Asukadera was moved to its modern site of Gangoji, in Nara city proper, but there is still a smaller Asukadera on the original site, with what may be one of the original images, though the buildings have been rebuilt after numerous fires and disasters over the years. Of course, a big part of all of these foreign ideas, such as Buddhism but also Confucian thought as well, was the growing influence of the continent, whether in the form of Baekje, Silla, Goguryeo, or beyond.  While there had been influence ever since the Yayoi period—and arguably even during the Jomon, in some instances—there seems to have been an acceleration once Yamato began to import Buddhism, which was likely connected with all of the learning and texts that were also being imported around that time.  Then, during the Sui and Tang dynasties—both of which the Chronicles simply label as the “Great Tang”—the court sent several embassies to the Sui and Tang emperors, bringing back individuals with actual experience in the way things were happening outside of the archipelago. And we should not discount the various embassies to and from the Korean peninsula.  Yamato was increasing its involvement in peninsular affairs.  They continued to be concerned with the state of Nimna, also known as Imna or Mimana, which had been assimilated by Silla, along with the rest of Gaya, or Kara, by the early to mid-6th century, with many accounts dealing with attempts to reinstate Nimna as a separate and sovereign entity. Along with this, Yamato continued their relationship with Baekje, who sent Prince Pung to reside at the Yamato court.  This continued a long-standing tradition that is portrayed as a type of diplomatic hostage, though there have been several times that princes at the Yamato court came back to Baekje to rule after the king died or was killed.  All of this to say that not only did ambassadors from Yamato go to these countries, but ambassadors also traveled to Yamato, while various immigrants from these areas of Baekje, Silla, and even Goguryeo occasionally settled in Yamato.  This further increased the number of individuals with knowledge and experience of continental concepts and technology, and we can see their influence in numerous different ways. This was all part of what led to the Yamato government's adoption of Tang style law codes, though it should be noted that the law codes were not taken wholecloth.  Rather, they were adapted specifically to the issues of the archipelago.  This was the beginning of what came to be known as the Ritsuryo system, literally the system of laws and punishments. Under this system, the government went from a single Oho-omi, or great minister, to two Great ministers, one of the left and one of the right.  These would come to be known as the Sadaijin and the Udaijin.  Nakatomi no Kamatari was afforded a special place as the third minister, the minister of the center, or Naidaijin, possibly referring to his responsibilities with the interior of the royal household, while the ministers of the left and right would have had particular ministries beneath them - eight ministries in total, with various departments underneath them.  They would be assigned to report either to the Minister of the Left or the Minister of the Right, each one overseeing, effectively, half of the government portfolio. This system, combined with the governors and the Tomo no Miyatsuko in the provinces, meant that Yamato had much more granular control over the workers and the means of production.  They organized households into villages, and villages into districts.  There were lower level officials who reported up the chain all the way to the great ministers, the Daijin, or Oho-omi.  This meant that they effectively abolished the Be and Uji system, at least as it had been set up.  These familial groups continued to operate as families, or perhaps more appropriately as “clans”, given how the groups had come to be. These officials were granted rank and, more importantly, stipends from the government.  A portion of taxes, which were paid in rice, went to various officials.  This meant that officials not only relied on the government for their status, but for their incomes as well. This went along with an attempt to implement something known as the “equal field system”, imported, again, from the continent.  This determined who would work what fields, and was another way that the government was involved down to the actual labor producing the rice that was the economic engine of the State. And that covers most of what we've been up to this past year.  There have been individual accomplishments that we didn't get into, but there is plenty there if you want to listen to it. So that covers the past year in the podcast—a little over half of the 7th century.  It really was a time of dramatic change—whether or not “Taika” was the name given to part of it, it certainly feels appropriate.  Even though the court eventually moved to Naniwa, this is the height of the Asuka period, and the start of the Ritsuryo state.  It would form the foundations for what was to come, and themes from this period will continue to show up again and again. In this next year, we are going to continue to look at Takara Hime's reign and beyond.  We'll see the resolution of the Tang-Goguryeo war, and the impact of all the continental fighting on the archipelago.  We'll also see continued developments within the archipelago itself, hopefully getting through to the end of the 7th century. We are actually reaching the end of the material in the Nihon Shoki.  This does not mean that we are running out of material, though.  The Chronicles end in 697—less than 40 years out from our current place in the Chronicles.  From there, we have the Shoku Nihongi, which covers 95 years, until 797 CE.  Translation of much of the Shoku Nihongi is available through the work of Dr. Ross Bender, and you can find his work online if you want to get a leg up on the reading, though that is a ways out.  For now, we can still comfortably continue with the Nihon Shoki, at least through the reign of Temmu Tennou. Until then, Happy New Year!  As usual, thank you for listening and for all of your support.  Thanks also to my lovely wife, Ellen, for her continued work at helping to edit these episodes! Remember, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

In this episode, Ryan and Zongjun (Sam) Li share their experiences and insights from their recent trip to Uji, Izumo City, and Yame. They discuss the unique practices of tea farmers, the intricacies of tea processing, and the differences between artisanal and industrial matcha production. The conversation also touches on the impact of matcha's growing popularity, the challenges faced by small farmers, and the future of matcha sourcing and innovation.

Ryan and Zongjun recorded this episode "in the field" during their tencha sourcing trip in Japan. In this episode they discuss differences between Uji and Yame as tea production areas. Some topics discussed are: honzu shading, ishi usu vs ball milling, hika aroma ("fire" or "roasted" aroma), hoshino yame matcha, and technology in tencha processing. If you're interested in the Fukuoka tea tourism map, please reach out to us directly on Instagram or on our website.

In this episode, cohosts Ryan and Zongjun record directly in Uji after visiting several family owned and operated multi-generational tea farms. We share our notes and reactions from everything we learned and experienced. Topics range from the distinction between Uji Matcha vs Matcha from Uji, tencha fertilization practices, and industry power dynamics.

Komisi III kembali melanjutkan uji kelayakan dan kepatutan, calon dewas KPK hari ini. Uji kelayakan dan kepatutan dimulai pukul 08.30 pagi, dengan mendengarkan pendalaman paparan makalah dari calon Dewas

Ryan and Zongjun recorded this episode in Japan and shared their experiences buying matcha retail in Kyoto and Uji. They dive into product positioning, how information is communicated to consumers, and compare the flavor profile of the cheapest and most expensive matcha they could find.

The Japanese video game company Nintendo is opening a museum that will teach visitors about its history. 日本视频游戏公司任天堂正在开设一家博物馆，向游客介绍其历史。 At the museum, fans of Super Mario, The Legend of Zelda and the Game Boy and Switch devices can learn more about one of the world's most famous game makers. 在博物馆，《超级马里奥》、《塞尔达传说》以及 Game Boy 和 Switch 设备的粉丝可以更多地了解世界上最著名的游戏制造商之一。 The museum is in Uji near the company's Kyoto headquarters. 该博物馆位于宇治，靠近公司京都总部。 It will show the many developments of Nintendo, which was founded in 1889. The company began as a maker of "hanafuda" playing cards and has since grown to offer many kinds of electronic games. 它将展示任天堂的诸多发展，该公司成立于 1889 年。该公司最初是一家“hanafuda”扑克牌制造商，后来发展到提供多种电子游戏。Shigeru Miyamoto is an executive fellow at Nintendo and the creator of Super Mario. Miyamoto said the museum was meant to deepen understanding of the company. 宫本茂是任天堂的执行研究员，也是超级马里奥的创造者。宫本表示，博物馆的目的是加深对公司的了解。 "If making products while protecting concepts such as family, fun and ease of understanding is rooted in our employees then the new Nintendo will continue to grow," he told reporters recently. 他最近对记者表示：“如果在生产产品的同时保护家庭、乐趣和易于理解等理念根植于我们的员工之中，那么新任天堂将继续发展。” The museum, which opens to the public October 2, is in the place where the company used to make playing cards and was a center for product repairs. On its website, tickets to the museum are sold out for two months after the opening. 该博物馆于 10 月 2 日向公众开放，位于该公司过去制造扑克牌的地方，也是产品维修中心。在其网站上，博物馆的门票在开馆后两个月内就已售空。 In addition to showing famous devices such as the Wii console and the handheld Game Boy, visitors will be able to see lesser-known products. These include the Mamaberica baby stroller and the Copilas printer. 除了展示 Wii 游戏机和手持式 Game Boy 等著名设备外，参观者还将能够看到不太知名的产品。其中包括 Mamaberica 婴儿车和 Copilas 打印机。The museum also offers special experiences. Visitors, for example, will be able to work together to play the video game Super Mario Bros. on an oversized Family Computer controller. 博物馆还提供特殊体验。例如，参观者将能够在超大的家庭电脑控制器上一起玩视频游戏“超级马里奥兄弟”。The company's push into mobile gaming has dropped off. But other efforts by Nintendo to grow beyond its main, or core, gaming business have made progress. The company has been opening stores and employing its characters in theme parks and movies. 该公司进军移动游戏的力度已经减弱。但任天堂在其主要或核心游戏业务之外的其他努力已取得进展。该公司一直在开设商店并在主题公园和电影中使用其角色。 The Switch console has been a major success with over 140 million devices in use. But, with sales slowing, investor attention is now on the possibility for a new device. Switch 控制台取得了巨大成功，已有超过 1.4 亿台设备在使用。但是，随着销售放缓，投资者的注意力现在集中在新设备的可能性上。 Nintendo aims to announce details of a possible new device in the current financial year, which ends in March. 任天堂计划在三月份结束的本财年中公布可能推出的新设备的详细信息。

Nintendo's first museum in Japan offers a nostalgic trip back in video game time, set in the company's former factory complex in Uji. The museum, spread across three main buildings, features rare consoles, prototypes, interactive games, experiences, and a themed burger restaurant. Visitors can access insights into Nintendo mastermind Shigeru Miyamoto, known as the father of Super Mario, and its main attraction is the "Discover" area, featuring displays of almost every product ever released by the company. Also, a junk dealer, Luigi Lo Rosso, discovered an asymmetrical painting of a woman in the basement of an Italian villa in 1962. The painting, believed to be a distorted image of French photographer and poet Dora Maar, is believed to be the work of Pablo Picasso.See omnystudio.com/listener for privacy information.

Hitting the last of the Taika reforms, including talk about names, ranks, official duties, and new sumptuary laws for officials. For more, check out:  https://sengokudaimyo.com/podcast/episode-111 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 111:  Names, ranks, and court caps. In the early hours of the morning, the locked gates of the palace were dark against the sky.  A few torches provided flickering illumination, as a crowd of officials gathered to the left and right of the doors.  As they waited outside, a low murmur could be heard as they made small talk with their co-workers.  Stragglers continued to join the crowd as the sky itself began to lighten, and though the sun still rested below the horizon, the stars had already given way.  As the light grew, and the torches were extinguished, a few late arrivals rushed up just as sun began to peek over the horizon.  At that, the doors were opened from inside, and the officials streamed in, heading to their offices where they would get to work running the country—their main tool in this task being little more than brush and paper, as they worked to bring order to the chaos. Here we are, still in the second year of Taika, aka 646, and still going through the changes being made to the Yamato government.  Last episode we went through many of the edicts made in and around the third month of the year.  These include proscriptions on the size and content of various tombs, down to how many people they could have work on them and for how long.  Other edicts impacted who could actually control the labor of the people.  While it is likely that local officials remained in charge, there was at least a nominal understanding that the people's labor—whether in the form of corvee labor or rice and similar products of the agricultural labor of the people working the fields—all that labor belonged to the State and, by extension, the sovereign.  There were many other, specific edicts, many having to do with marriage and various instances of harai—not to mention the invention of “escrow”. One of the themes through much of this was at least the nominal extension of the sovereign's direct authority down to the lowest levels of society.  This was accomplished by setting up offices down to the village level that would report up the chain all the way to the court.  These “officers” were likely pulled from individuals who were already part of the elites, but instead of being paid by income from their own lands, they now had stipends coming directly from the court. That was a theme that continued in the edicts that came out in the 8th month, which is where we're going to start with today's episode.  Before we get into that, though, a quick caveat:  I am still not convinced that I fully understand what is going on with some of these edicts, especially around names.  I'm not even sure the Chroniclers fully comprehended what they had put together and pulled from various sources at times, which occasionally seems like it is contradictory or repetitive.  So I'll do my best to explain it as I see it, but if you really want to get into this topic you probably will want to dig into it for yourself. Now I want to start with Aston's translation of part of the edict as recorded in the Nihon Shoki.  Following a rather flowery introduction talking about sage kings—a topic we should touch on at some point—they get to the heart of the matter: “Now as to the names of the early Princes: the Omi, Muraji, Tomo no Miyatsuko and Kuni no Miyatsuko have divided their various Be and allotted them severally to their various titles (or surnames). They afterwards took the various Be of the people, and made them reside in the provinces and districts, one mixed up with another. The consequence has been to make father and child to bear different surnames, and brothers to be reckoned of distinct families, while husbands and wives have names different from one another. One family is divided into five or split up into six, and both Court and country are therefore filled with contentious suits. No settlement has been come to, and the mutual confusion grows worse and worse. Let the various Be, therefore, beginning with those of the reigning Sovereign and including those in the possession of the Omi, Muraji, etc., be, without exception, abolished, and let them become subjects of the State. Those who have become Tomo no Miyatsuko by borrowing the names of princes, and those who have become Omi or Muraji on the strength of the names of ancestors, may not fully apprehend our purport, and might think, if they heard this announcement without warning, that the names borrowed by their ancestors would become extinct. We therefore make this announcement beforehand, so that they may understand what are our intentions. The children of rulers succeed one another in the government of the Realm, and it is well known that the names of the actual Sovereign and of his Royal ancestors will not be forgotten by the world. But the names of sovereigns are lightly given to rivers and plains, or common people are called by them. This is a truly fearful state of things. The appellations of sovereigns, like the sun and moon, will float afar: the names of those of the Royal line will last for ever, like unto Heaven and Earth. Such being our opinion, we announce as follows:--'Do ye all, from those of the Royal line down to the Ministers, the Daibu, Omi, Muraji, and Tomo no Miyatsuko, who do Us service, (in short) all persons of whatever Uji [One book has 'royal subjects of whatever name'], give ear to what We say. With regard to the form of your service, We now abolish the former offices and constitute afresh the hundred bureaus. We shall, moreover, grant grades of rank and confer official dignities.” Whew.  That is a lot, and I want to try to break it down as best I can. First off, I believe this ties in to the earlier edict, in the third month, that we mentioned last episode.  In that edict, the sovereign abolished the “Iribe”—those families made for the princes and ostensibly around to keep certain names alive, though quite probably they were family groups meant to keep previous princes and others rolling in their rice payments.  This new edict is continuing that trend – of abolishing the Be – but is coming at it from a different perspective. As a reminder, the “Be” and the various “Uji”, while they were longstanding Yamato tradition by this point, were originally imported traditions from the continent.  By all accounts the “Be” were the first to be created, with the “family” system creating a hereditary structure through which people would be born into particular jobs, with a familial “head” that would then organize the various members across the realm.  The more aristocratic “uji” formed out of that. Based on this edict, it seems that not only the sovereign of Yamato was using this system.  In fact, I suspect that the various local “sovereigns” of other lands had adopted it for their own purposes as well, and it sounds like even the Yamato courtiers had taken to using a version of this system within the lands that they controlled.  The Be and Uji system were, by this point, ubiquitous across the archipelago, at all levels, from what we can tell. Family *names*, however, were not a native system in Yamato.  Prior to the introduction of the Be and Uji, as best we can tell people were known by where they were from, what they did and the titles they held, and by their given names.  A father and son would not necessarily have shared a name, other than those other factors that they held in common by way of ancestry. I further suspect that ancestor worship was not so much a thing, either.  Not that people  in Yamato didn't revere their parents or remember those that passed on, but there weren't the same ideas about family as among, say, the ethnic Han, for whom ancestor worship was important, and carrying a family name was tied to larger cultural and ritual implications.  In early Yamato, names were tied to jobs and position in society.  If that changed, then someone could easily create a new family—a new “Be”—and people placed in that group would have both a new name and new responsibilities. If a particular elite uji, like the Abe, the Ohotomo, the Nakatomi, or the Mononobe, needed people to set up a new income stream for a particular person—perhaps a son or daughter—or they wanted to start a new industry in their territory, they might just have easily called up various people and reassigned them from one Be to a newly created one.  That would surely explain the breaking up of fathers and sons, such that each had a different name. At the same time, this would have likely been anathema to the Confucian dogma that underlay much of the reasoning behind the reforms.  Confucian theory gives much weight to the concept of filial piety, that a son should be loyal to the father.  Thus to cause a father and son to be split into different families without good reason was likely at odds with what the elite were telling themselves was the proper way of Heaven. So now we come back to the edict, which treats the entire traditional naming system as though it was in line with Confucian ideals. Moreover it places the  authority to regulate these families and family names in the sovereign.  This wasn't actually a new thing: the Chronicles previously had mentioned regulating names under the reign of Woasatsuma no Ohokimi, aka Ingyou Tennou, in the 5th century.  This was covered back in episode 56, where we talked about the importance of names, how they determined who you were and your position in society.  This was changing, as was the concept of family, which was, once again, much more closely tied to Confucian notions of family.  So controlling the names of the families was another form of power that further emphasized the position of the sovereign.  Through the regulation of these corporate families, their labor, was now being brought under the nominal control of the sovereign and the state.  This edict also removed the tradition of naming corporate groups after a person.  Previously that traditions seems to have started as a way to create groups that actually supported a given individual with their labor.  Those groups would often persist beyond the individual, however, and I suspect that's where they became thought of as a kind of memorial, maintaining the memory of that individual.  And I can see the power in that kind of thing, especially prior to having any kind of decent written records.  It is interesting to see how the practice had come to be viewed by the 7th century. There is a mention in the edict of something that runs contrary to how we understand things actually happened, and that was in the comment that lakes and rivers and more had been named after sovereigns.  The Chroniclers here are referring to the way that placenames, such as Hatsuse, or Hase, as well as Okinaga or Katsuraki, show up in the names of various sovereigns.  Aston notes something that seems obvious to me, when you think about it:  These places weren't named after the sovereigns, but the other way around.  Assuming that many of the names we see in the Chronicles were actually titles, they told you things about the person they were attached to, possibly where they were from.  Of course, that interpretation doesn't fit as well into the narrative of the 7th and 8th centuries and the idea that the royal lineage was a largely unbroken line back to the earliest ancestors, instead of a broken lineage of different people from different places.So with all of that, the court abolished the practice of creating all of these different family names.  The edict almost makes it sound like they were abolishing those families, as well, though they make a clarifying point about that: there is a note about how some of the tomo no miyatsuko—a general name for those families that served in court—took their position by ‘borrowing the name of a prince', and how the court didn't want those people to be worried about how this change would affect them.  The meaning would appear to be that courtly families would be unaffected, and this only affected families going forward or those that were created that were apparently below the level of the Tomo no Miyatsuko. That said, this is where it is good to remember that we are reading a Sinified version of the ancient Japanese as told by biased Chroniclers and trying to interpret it through a modern lens, often going through yet another translation in the process. The second part of the edict mentions abolishing the former offices and constituting afresh the hundred bureaus.  This is a bit difficult to parse, but Aston suggests that it refers to abolishing any actual authority attached to the old titles, many of which had become nothing more than names.  So when we see things like Wake and Mimi and other such things that appear to be old titles, the court was likely making sure that everyone now understood that those no longer had any actual authority.  The kabane or family ranks stayed, at least for now,  greater emphasis was placed on the newly established positions that were set up as part of the new state bureaucracy, as well as the rank and stipend that was likewise given out.  Aston also suggests that this change means that the rank and the title were not necessarily one and the same, though high rank often did come with a high position. The edict doesn't stop there, however.  After talking about names and families, it goes on to talk about governors and the kuni-no-miyatsuko handing out rice land per previous edicts.  It is noted that the rice land should be handed out equally to the people, and that those who live on or next to the land should be the ones to get it.  I wonder about the actual execution, but at first blush, at least, this seems to make sense—don't make families hike all the way across the village or region to till the field, but try to locate their land near their home. It also notes that alternate taxes—when it is labor or something else in lieu of rice—should only be collected from men, presumably the head of the household.  This was likely part of the shaping of patriarchal attitudes that assumed the men were the head of household and the chief laborers. The edict went on to call up corvee labor—one from every fifty houses, as had been previously mentioned—to help survey the various provinces and create maps of the provinces and districts.  This is a rather monumental task, and it is unfortunate that no actual map survives from this time as far as I'm aware, but it is one more effort to try to bring the entire realm under the control of the state.  In this case you are, in a way, capturing the realm on paper and setting up a basis on which to discuss later things like land ownership and use even though the actual land might be far away from the political and administrative center. Finally, the edict makes note that uniform provision would be made for any canals, embankments, or rice land that needed to be brought into cultivation.  This likely varied in each district and province, so there is just a general note that would have required local officers of the court to determine exactly what was needed. And that was it for the 8th month, and for edicts that year.  There was more that we will cover in later episodes—rats marching to the east, the last gasps (perhaps) of Nimna as a consideration, and other such things.  But no more edicts. At least not that year.  The following year, Taika 3, or 647, we see the issue of names comes up again.  This time the edict came out in the fourth month, and the claims now seem similar but slightly different from before.  The issue in the 4th month appears to be that some family names were derived from the names of kami or even sovereigns.  Moreover, people were apparently using that connection to claim that they had certain authorities to continue to make people their slaves or to avail themselves of their labor. In the case of the names related to sovereigns, I suspect that ties in directly with the previous discussions of creating corporate groups to support a given prince or other royal family member.  As for the kami, there seems to be some idea that groups that claimed descent from a particular kami would take that kami's name.  So those claiming descent from Oho-kuni-nushi, the Lord of the Great Land, used the name “Oho-kuni-nushi” as their family name.  We aren't given specific examples, however. There are numerous possible explanations I could see for these, especially given the way that early power structures tied themselves to the ability to appease powerful spirits.  The Ohomiwa family name, for example, likely refers to their connection to the religious activities on Mt. Miwa.   I also would not be surprised to learn that some of these families were ancient royalty in their own lands—the lands that Yamato now claimed as provinces.  There is the possibility, though, that all of this is just people taking names for themselves and putting on airs—trying to be important.  After all, in a time before documentation, whos to say when you actually arrived at a particular name and how.  This is a phenomenon seen in parts of America, especially in the early days, when many people struck off to make a life, often without the baggage attached to a previous identity.  Prior to more rigorous systems of documentation, how would you know if the person you met really was “Mr. Underhill” and not someone entirely different? Most important, to me, is the act of the sovereign, as head of the state, in actively claiming authority over these issues as well as putting a stop to the way that people were using such names to apparently make claims to certain entitlements.  The message seems clear:  Moving forward, everything has to go through the sovereign and the court.  The previous systems of rule and governance will no longer be tolerated. Of course, it isn't exactly clear how this was enforced.  Was it purely through the court?  Or was there also some threat of force and violence if people didn't conform?  Or was it enough to make the edict and then have local governors handle it?  Other than the example that was made of several of the governors, which we talked about over the last couple of episodes, I'm not sure that we fully know how it all went down. There were a few other edicts mentioned that year, but apparently the chroniclers didn't know exactly when they had been instituted, and so just claimed that it occurred during that year.  It seems that there was a new palace built, replacing the old government offices at Wogohori, in Naniwa, and there were new rules for how the court would operate.  That entry is placed between the entries of the 4th and 10th month, suggesting it was instituted around the summer period.  Then, after a few more entries, including one for the last day of the year, there was the the institution of a new rank system.  As for the new court rules: all courtiers were to show up to work at the Hour of the Tiger—the period of roughly 3 to 5 AM by modern standards—and they were to stand at the gates of the palace until dawn, at which point the doors would be open and people would be allowed in.  Once everyone was in, the doors would be shut, and anyone who was late, well, I guess you were calling out for the day. We talked a little bit about this practice back in Episode 95, when we were going over Umayado's 17 article constitution, which exhorted the court officials to arrive early and stay late.  This was clearly based on continental models, and as I mentioned back in that episode, it was likely done to make sure that officials had the most daylight possible to complete their tasks. Not that there were so many tasks.  The workday ended around noon—the Hour of the Horse, which technically spanned 11 AM to 1 PM.  A bell would be rung, letting everyone know that it was time to go home.  Realistically this means that you are lining up at 4 AM and going home at noon—roughly an 8 hour day, not including the commute.  And if 4 AM seems early, this was not an uncommon time for people to get up and prepare for the day when they didn't have artificial light to keep them going so much later.  In Medieval Europe it wasn't uncommon for servants to be up and about by 3 or 4 am to go get food to start cooking.  If you consider that it was dark by 6 or 7 pm, and you go to bed around 8 pm, you just might wake up at 4 in the morning—going to bed a little earlier, or just going with a bit less sleep, and you can be up and about by that time. This also gave the court officials time for everything else they would need to do.  From noon until sunset would have been time for the social functions; what we might consider “networking” in a modern corporate environment.  Today we can shift these considerations to much later due to electricity, but when light meant fire and fire meant the possibility of burning down your entire house, then using the light you had makes sense.  In fact, one has to wonder if this is what led to the fire that destroyed Naka no Oe's own mansion—but we'll probably want to save the rest of that story for another episode. The other thing happening this year, and in many ways closely tied with the new court ceremonies, was the implementation of a new rank and cap system. The previous rank system from the time of Umayado was replaced with a system of seven kinds of court caps and 17 grades.  It is often assumed that court caps and clothing were instituted for the earlier system, though there isn't a clear mention of uniforms and colors associated with the earlier ranks are largely conjecture.  It isn't clear that the court had yet picked up the continental clothing styles.  By 647, however, it seems that the court was considering official court clothing. The Tang Dynasty had instituted color regulations for clothing in the the 4th year of Zhen Guan.  The style of robe, the panling lanshan, was borrowed from the Xianbei—a robe with a round-necked collar that originally appeared in the Northern dynasties.  It had been previously adopted by scholars and officials in the Tang dynasty, and in the edict of 630 the Tang emperor dictated specific colors that could be worn based on the rank of the individual.  Coincidentally, 630-632 is when Inugami no Mitasuki was there as an envoy of the Yamato court.  He would have seen the style of the imperial Tang court. Uniforms at the Tang court would have been quite the sight, especially if you weren't used to it.  People in the same style and cut of robe, not just for fashion purposes, but coordinated, like a modern sports team.  You could immediately tell someone's rank, and when they lined up, it would have been particularly striking. It is unclear to me just how similar the Yamato implementation of this system was to the continental version. This may have been more like the “we have a rank system at home” version of courtly outfits.  It also must have been quite the task to have all of the proper caps made from different materials for all of the various ranks and individuals.  And these weren't caps you wore all the time—only at major court ceremonies, including when official dignitaries were visiting or during various Buddhist ceremonies. What's more, only two years later they would change it again.  This time we have the edict pegged to the second month of the year 649, with 19 court cap-ranks initiated.  I'll put the ranks themselves up on the podcast blog at sengokudaimyo.com if anyone is interested in the specifics, but a few notes. First, the names of the ranks were based on various things, such as the color of the cloth of the cap itself and whether it was plain or embroidered.  Some of the classes are based on things like “Flower”, “Mountain”, or “Tiger”, though they possibly meant “Kingfisher” for that last one.  The first three classes are broken up into Greater and Lesser, or Dai and Shou, while the lower classes—ranks 7 to 18—were further broken into Upper and Lower.  So you would have Upper Daikwa, Lower Daikwa, Upper Shoukwa, and Lower Shoukwa, as an example.  That method of breaking the lower classes of ranks into more was something that would persist into later rank systems.  The last rank, “Risshin”, just meant “Advancement” and seems to refer to the lowest grade on the scale. In addition to the ranks, in the 2nd month of 649 Takamuku no Kuromaro and the Buddhist Priest Bin presented their work on the 8 Ministries—or Departments—and the 100 bureaus.  This is work they had been tasked with at the beginning, and the eventual structure is definitely based closely on the Tang dynasty's court, but is not necessarily a one for one adoption.  At the top of it all are the 8 Ministries, or Shou, which oversaw the various bureaus—the text says one hundred, but they aren't actually enumerated and so I think we can assume that they just meant that there were a lot of them. The actual 8 Ministries are as follows: Nakatsukasa Shou – the Ministry of Central Affairs Shikibu Shou – the Ministry of Civil Office Jibu Shou – the Ministry of Ceremonies Mimbu Shou – the Ministry of Popular Affairs Hyoubu Shou – the Ministry of War Gyoubu Shou – the Ministry of Justice Ohokura Shou – the Ministry of the Treasury Kunai Shou – the Ministry Imperial Household Many of these ministries would last for centuries, even as their power was eclipsed by other government institutions.  Still, they would continue to be important, and today the Kunai Shou still exists, though now it is the “Kunai CHO”, often translated as the Imperial Household Agency. These ministries each had officials at their head who reported up to the Ministers of the Left and Right.  These 8 ministries would make up the core of what would come to be known as the Daijo-kan, sometimes referred to as the Great Council of State, which operated the secular government, as opposed to the Jingi-kan, which would come to oversee national Shinto, or kami-related, affairs and ritual. And with that, we largely come to the end of what appears to be the Taika reforms.  The rest of the reign could be thought of as a “burn in” period, I guess, as we assume that they continued to implement these reforms and build up this new government.  It is likely relevant that the following year, in 650, they changed the era name, something that we'll eventually want to talk about. For now, I think we should call it here. Next episode we'll backtrack a bit and go back to some of the other, non-edict related events in this period.  It wasn't exactly clean.  There was intrigue, murder, and more.  Politics at the time were anything but dull. Still, the reforms had brought about a real change in the administration of Yamato, a change that would influence the entire nation for centuries to come.  The centralization of power and the adoption of continental models would not stop simply at administrative tasks, but would find their way into many different facets of life.  Naka no Oe himself would continue to refine the system, as would those who came after him.  The reforms touched just about every facet of life across the archipelago, and in many ways it finally brought the archipelago under the control of the State, with the sovereign at its head. And so, until next time, thank you for listening and for all of your support. 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.

The development of the first drug in 30 years that modifies the disease - and not just the symptoms - of the most common form of dementia has given hope to patients. A global large-scale trial testing the use of Lecanemab provided the first evidence of a treatment to slow down the progression of Alzheimer's. - Perkembangan obat pertama dalam 30 tahun yang mengubah penyakit – dan bukan hanya gejala - bentuk paling umum dari demensia telah memberikan harapan kepada pasien. Uji coba skala besar global yang menguji penggunaan Lecanemab, memberikan bukti pertama pengobatan untuk memperlambat perkembangan Alzheimer.

Nintendo ha annunciato la data di apertura del museo dedicato alla storia dell'azienda mostrando qualche immagine "rubata" da dentro le sale della nuova sede di Uji. Nella seconda parte, invece, una chiacchiera sulla prima prova di Kingom Come Deliverance II avvenuta nel corso della Gamescom. Puoi ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Abbonarti Qui⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ per supportare il progetto; i contenuti resteranno comunque accessibili a chiunque.

Gibran Raka Buming Raka Uji Coba Program Makan Bergizi Gratis di SDN Negeri 02 dan SDN Negeri 03 Sentul. Uji coba ini sekaligus nanyinya akan menjadi evaluasi pada saat penerapan program makan bergizi gratis mendatang.

３６人が死亡した京都アニメーション放火殺人事件を伝える「志を繋ぐ碑」、１４日午前、京都府宇治市の「お茶と宇治のまち歴史公園」３６人が死亡した京都アニメーション放火殺人事件から５年となるのを前に、事件を伝える「志を繋ぐ碑」が１４日、京都府宇治市の「お茶と宇治のまち歴史公園」に設置され、式典が開かれた。 A ceremony took place in Uji, Kyoto Prefecture, on Sunday to mark the establishment of a monument to the victims of the 2019 Kyoto Animation Co. arson attack ahead of its fifth anniversary Thursday.

A ceremony took place in Uji, Kyoto Prefecture, on Sunday to mark the establishment of a monument to the victims of the 2019 Kyoto Animation Co. arson attack ahead of its fifth anniversary Thursday.

La gestión de Riesgos, independientemente del tipo que sean, forma parte de procesos más amplios de gestión en las organizaciones, afectando a todos los niveles decisionales, y en los que toman parte todos los agentes y actores del universo de una organización. El control de los procesos estratégico, operativos e informativos forma parte integral e inseparable de la gestión de los Riesgos. Una empresa, dispone de controles satisfactorios cuando alcanza su misión de una manera ética y responsable, genera información fiable, cumple las leyes y normas, utiliza sus recursos de manera económica y eficiente, y protege sus activos. Por otro lado, las organizaciones dependen cada vez más de la TI (Tecnologías de la Información), y el diseño de controles en este contexto no es una excepción. Por eso, la efectividad de los controles, cada vez en mayor medida dependen de los modelos de gobierno del dato para poder capturar, mantener, gestionar y utilizar los datos de forma fiable. – Acerca de la ponente, Cristina Beltrán – Ingeniera Química por la UJI, Máster Superior en Seguridad, Higiene Industrial y Ergonomía, Técnico Competente en Planes de Autoprotección por el Colegio de Ingenieros Industriales. Ha complementado sus estudios de Ingeniería y Safety, con numerosos cursos de formación continua sobre Seguridad Corporativa, Nuevas Tecnologías Aplicadas y Gestión de Proyectos.

En este directo conversamos con Mayte Carrasco, experta en conflictos bélicos y zona hostil. Ha sido corresponsal jefe en Francia y Rusia. En 2008 se convirtió en reportera de guerra para varios medios de comunicación nacionales y europeos. Ha recorrido más de diez conflictos bélicos (Georgia, Afganistán, Malí/Sahel, Túnez, Egipto, Libia, Siria, Irak, Venezuela, Colombia, Israel y Palestina), por los que ha sido reconocida con una decena de premios, como el IRIS de la Academia de TV o el Gremme Preis de Alemania. Desde 2014 es productora ejecutiva y directora de películas documentales para cine y TV en la empresa que fundó, The Big Story Films. Ha escrito dos novelas de ficción y dos ensayos, y habla cinco idiomas. Estudió Ciencias de la Comunicación (Bellaterra, AB); un master en International Security Studies (Reading, UK), y otro de Estudios para La Paz de la Cátedra UNESCO de Filosofía par La Paz (Castellón, UJI). Speaker habitual sobre motivación personal, geopolítica y resolución de conflictos, escritora y documentalista.Para más información sobre el último libro de Mayte: https://www.planetadelibros.com/autor/mayte-carrasco/000061535Conviértete en un seguidor de este podcast: https://www.spreaker.com/podcast/el-podcast-de-marc-vidal--5231699/support.

La ciudad de Uji es una excursión genial desde Kioto, porque se llega en poco tiempo y, además, es una de las capitales del té verde. En ella podrás comprar y degustar todo tipo de té verde de todas las calidades imaginables y comer fideos soba hechos con té verde, helados de té y mucho más. Por supuesto, también hay lugares donde hacer una ceremonia del té, santuarios interesantes y, entre todo ello, destaca el templo Byodo-in y su salón del Fénix. Este templo sale en las monedas de 10 yenes, si tienes alguna echa un vistazo Además, se espera que para julio de 2024 abra el Museo Nintendo, así que habrá que estar atentos. Luego, en Japonismo mini hablamos de dos nuevas líneas de autobuses exprés para turistas que se han estrenado hace poco en Kioto, del abuso de algunos creadores de contenido a noticias sobre el sobreturismo y de comentarios de lectores. Como no podía ser de otra forma, la palabra japonesa es "té", pero te contamos además otras palabras relacionadas y te hablamos de los diferentes tipos de té que hay. ¡Mata ne! ¿Quieres colaborar con el programa? - Colabora en Patreon - Únete a la Comunidad Japonismo - Reserva hoteles en Japón (y en todo el mundo) - Consigue seguro de viajes (¡no sólo para Japón!) - Busca los mejores vuelos - Lleva Internet (pocket wifi o SIM) - JR Pass para viajes ilimitados en tren ---- Continúa la conversación en: - Web: https://japonismo.com - Discord: https://discord.gg/hZrSa57 - Facebook: https://facebook.com/japonismo - Twitter: https://twitter.com/japonismo - Instagram: https://instagram.com/japonismo - Pinterest: https://pinterest.com/japonismo - Newsletter semanal: http://eepurl.com/di60Xn

On this episode of Japan Station, writer and Kyoto expert Phillip Jackson tells about some great walking areas in Japan's ancient capital city. WARNING: This episode will make you want to go to Kyoto!

The future of matcha is specialty. Matcha isn't matcha isn't matcha—there will be a future where consumers from Dubai to Paris and from Bangkok to LA will have acquired preferences for Uji vs. Yame matcha, or Asahi vs. Yabukita cultivar, or fresh vs. preground matcha. As the mystery and mastery of producing matcha becomes better understood by mainstream non-Japanese markets, demand for specialty products will follow.

Last time we spoke about Operation Reckless, Operation Persecution and the Japanese retreat in New Britain. General Douglas MacArthur unleashed his two amphibious assaults, opening up the Western New Guinea Campaign. Both Operation Reckless and Persecution achieved complete surprise upon the Japanese. Múltiple Japanese units already performing withdrawals were caught into a chaotic new flight when the allies landed and began seizing key territory such as Hollandia and Aitape. The Japanese commanders fell into disarray leaving some to seize command and order further withdrawals in the face of hopeless battles. Yet again, forces already used to retreating through rough terrain without adequate provisions, were hitting the jungle track. Morale was all but collapsing in New Guinea. Over on New Britain matters were similar as the Japanese continued to retreat under heavy pressure from American patrols. Competent commanders would lose their lives beside their men in another hopeless battle.  This episode is the Drive for Myitkyina Welcome to the Pacific War Podcast Week by Week, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about world war two? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel you can find a few videos all the way from the Opium Wars of the 1800's until the end of the Pacific War in 1945.  Operation Reckless and Persecution were tremendous successes. There was very little opposition for the men advancing upon Hollandia, the Japanese simply did not even attempt to defend their well developed defenses there. The drive towards Hollandia's airfields was led by the 1st Battalion, 186th regiment. From Leimok Hill to Brinkman's Plantation, they did encounter opposition, but it was scattered and uncoordinated. Colonel Oliver Newman was very cautious, he believed thousands of Japanese were still around the airfields. Just before they came across the airfields, they found large, undefended Japanese supply dumps. This would be one of many Japanese supply dumps captured through the following days, as General Eichelberger recalled “There were more than six hundred supply dumps. There were clothing dumps as high as houses. There were ammunition dumps everywhere. There were pyramids of canned goods and tarpaulin-covered hills of rice which looked like Ohio haystacks. There were saki and beer. There were tons and tons of quinine and other medical supplies, which, as a result of our landing, never reached the Japanese troops at the front. I believe Hollandia was the richest prize—supply wise—taken during the Pacific War”. These types of discoveries indicated the Japanese were extremely desperate. By May 4th, Major General William Gill's 32nd Division had just arrived at Aitape to relieve the 163rd regiment, who were earmarked to take part in the next amphibious assault. The terrain, alongside the weather was dreadful at Hollandia, making it impossible to provide the needed airfields suitable for heavy bombers without some legendary engineer work. General MacArthur considered it necessary to seize and develop new heavy bomber airfields in the Wakde-Sarmi-Biak region in order to neutralize enemy bases in the western Caroline. To be honest given the track records of these amphibious assaults in causing absolute mayhem for Japanese commanders, forcing them to keep on running, it was a great idea to keep the pace up. With the knowledge General Tagami's 36th Division was still in the region and that the enemy might still seek to reinforce that said area before the allies could land there, MacArthur initially planned to send the full 41st Division against Wakde-Sarmi on May 15th, once the Hollandia fields were ready to support the amphibious assault. However supply congestion at Hollandia's beaches was thwarting such designs. Admiral Barbey proposed that D Day be postponed until May 21 and gave two reasons for the postponement. First, tides would be higher in the Wakde area on the 21st than on the 15th. Second, postponement would allow orderly and complete preparations to be made. Congestion was severe at the Hollandia beaches, where the bulk of the 41st Division was to stage. Lack of lighterage and beach space, combined with an inadequate road net, hampered unloading of equipment, supplies, and troops which were pouring into the Hollandia area. The arrival of such supplies and units, some of which had to be reloaded for Wakde-Sarmi, seriously interfered with mounting the 41st Division. As such, General Krueger decided that the operation could be started no earlier than the 16th but that unless important strategic considerations dictated otherwise, the 21st would be much preferable. Additionally, a number of engineer and air force organizations were scheduled to arrive at Hollandia on the 12th, either for employment there or to be staged for Wakde-Sarmi. The shipping bringing these units to Hollandia was needed to support the Wakde phase of the new operation, which could not begin until the vessels were reloaded. As beach congestion at Hollandia remained a major problem, this reloading could not be accomplished quickly. It was therefore proposed that the Wakde landings be postponed at least another day to the 17th. Although MacArthur initially approved the proposed delay, new aerial photography of the coastal area from Sarmi eastward to Wakde indicated the ground conditions of the region were not suited for heavy bomber airstrips. Thus MacArthur decided that the Sarmi portion of the operation should be axed and instead they would focus on Wakde Island slated for D-day May 17th. 10 days after the capture of Wakde, or as soon as the airfields were repaired, the allies would next hit Biak, where more suitable airstrip sites were known to exist. General Doe thus prepared the Wakde Landings, Codenamed Operation Tornado while General Fuller's remaining regiments were expected to seize the airdrome areas on Biak. Over on the other side, General Anami planned to send the 36th division over to perform an immediate counterattack against Hollandia, but was denied. General Adachi over to the east had more freedom to act. The 18th Army had found itself cut off from all provisions and supplies, thus deprived of every possibility of rejoining the 2nd Area Army west of Hollandia, for the crucial defense of Western New Guinea. Because of this Adachi reasoned the best move for his 55,000 troops was to perform some quick actions before their strength was sapped out. Thus on April 26th, Adachi ordered the 20th, 41st and 51st Divisions to prepare a counterattack against the enemy beachhead at Aitape. Adachi hoped such a bold action against his enemy's rear might force a major diversion of the enemy eastwards, in turn hampering their drive against Western New Guinea.  Now back in mid-February the Japanese were adjusting their forces in the Central Pacific. They had established the 31st Army in Saipan, formed around the 52nd and 29th Division, led by Lt General Obata Hideyoshi. The bulk of the 52nd division, led by Lt General Mugikura Shunzaburo had landed in Truk mid-February, Lt General Takashina Takesi's 29th Division meanwhile were still in the progress of traveling to the Marianas, escorted by the destroyers Kishinami, Asashimo and Okinami. The bulk of the division departed Busan on February 24; but the convoy would be torpedoed some 200 km south of Okidaitōjima by the submarine Trout on February 28. The 18th Regiment, led by Colonel Monma Kentaro suffered 1657 deaths, including its commanding officer, and 570 wounded. Because of this the 18th regiment was landed at Saipan to recover; 50th regiment was diverted to land at Tinian under the command of Colonel Ogata Keiji and the 38th regiment was sent to Guam on March 4th. Allied submarine interceptions of these troop movements was no mere coincidence. The submarine activities were frequently guided by 'Magic' intelligence relating to ship movements which was collected by intercepting and decrypting encoded radio transmissions. The IJN routinely broadcast the location and intended route of convoys under its protection, and decrypting these messages allowed Allied naval commanders to alert submarines in the vicinity of convoys. The submarine commanders were free to plan their interception and attack where conditions were most favorable. The IJN's faulty anti-submarine doctrine also contributed to Japan's shipping losses. The Navy had placed a low priority on protecting merchant shipping from submarine attack before and during the early years of the war and convoys were not routinely assembled until 1943. Vast swathes of Japanese shipping was being sunk in early 1944. There were two large reasons for this. Number 1) obviously the IJN was greatly diminished and thus allied submarines were operating further into enemy territory. Number 2) fixing the torpedo issue, yes those pesky Mark 14s/15s were now hitting hard and providing enormous results. In response to this emerging crisis, the Japanese established the Grand Escort Fleet Headquarters, under the overall command of Admiral Oikawa Koshiro, to coordinate convoys and implement a standard doctrine. The first order of business was to increase the average size of Japanese convoys from 5 ships to "large" convoys of 10 to 20 ship in order to assign more escort ships to protect against enemy submarine activity. To further reinforce the Central Pacific, the Japanese also created nine expeditionary units from the forces of the 1st and 7th Kwantung and 8th Korean Armies. They also decided to assign the 14th and 43rd Divisions of Lieutenant-Generals Inoue Sadae and Saito Yoshitsugu to General Obata's command, designated Truk Sector Group. To support them, the IJN decided to combine the 4th Fleet and the 14th Air Fleet on March 4th to form the Central Pacific Area Fleet, under Admiral Nagumo. Between March-April, the 31st Army was assigned the priority for shipping, so Nagumo would send a total of eleven large convoys collectively known as the Matsu Fleet to bring said reinforcements to the Central Pacific. Though the deadly American submarines would hunt relentlessly to prevent these reinforcements, they would only be able to sink the light cruiser Tatsuta, the destroyer Asanagi, six transports and one submarine chaser, so the Matsu Fleet was considered as largely successful.  By mid-April the success of the Matsu Fleet allowed the IJN to allocate more shipping to the 2nd Area Army. Thus the Take-Ichi convoy was formed to carry the 32nd division of Lieutenant-General Ishii Yoshio and the bulk of the 35th division to Western New Guinea. The large convoy consisting of 15 transports was escorted by an unusually strong force under Admiral Kajioka consisting of minelayer Shirataka; destroyers Asakaze, Shiratsuyu, Fujinami and Kuri; Mikura-class escort ship Kurahashi; Type D escort ships No. 20 and No. 22; gunboats Ataka and Uji; minesweepers No. 22 and No. 101; and submarine chasers No. 37, No. 38 and Tama Maru No. 7. They departed Shanghai on April 17th enroute for Manila. Unbeknownst to the Japanese allied code breakers were decrypting their radio signals and managed to figure out the convoys departure and arrival points. The Submarine Jack was given the coordinates and intercepted Kajioak's convoy around nightfall of April 26th. Jack fired 19 torpedoes from long range, managing to sink the 5425-ton freighter SS Yoshida Maru No. 1, which was carrying the entire 210th Regiment of the 32nd Division. 3000 soldiers and their commander Colonel Koike Yasumasa all drowned with the ship. Its moments like these I always find myself taking a step back. Thousands of men fighting on all these islands in the Pacific, absolute carnage in places like New Guinea, Guadalcanal, later on Peleliu….one submarine and woosh, a regiment gone. The allied submarine campaign during the Pacific War, did a lion's share of work, horrifying work. War is a horrible thing.  The remaining convoy ships continued to Manila, arriving there on April 29th. Upon reaching Manila, however, Lieutenant-General Ishii Yoshio learned that his 32nd Division was reassigned to the 2nd Army to further reinforce western New Guinea, so a new convoy of eight transports would resume the journey to New Guinea on May 1st, carrying the bulk of the 32nd and 35th Divisions. You can bet after hearing what happened to the 210th regiment on the Yoshida Maru, these men were dreading to sail again. They had every reason to feel that dread, as the American intelligence operators figured out the convoys departure and arrival information again. They pinpointed the convoys route, speed, daily noon positions, everything. This time the submarine Gurnard intercepted Kajioka's convoy in the Celebes Sea on May 6. Gurnard's captain, Commander Herb Andrew  submerged his boat and made a cautious approach to avoid detection by aircraft. He reached a firing position 4 hours later and fired 6 torpedoes at 2 transports. Only 1 of these torpedoes struck its mark, and a 2nd salvo missed its intended targets but hit another transport. Andrews then turned his boat and fired further torpedoes from Gurnard's stern torpedo tubes which hit a 3rd transport. One of the Japanese destroyers then counterattacked Gurnard and forced Andrews to break off his attack. The destroyer was traveling at too great a speed for its detection gear to function, however, and did not damage the submarine, despite dropping approximately 100 depth charges. Two hours later, Gurnard rose to periscope depth and found that a major effort to rescue troops and equipment from the torpedoed transports was under way. That night, the submarine also torpedoed one of the crippled transports which was still afloat. In the end, its attack successfully sank transports Aden Maru (5,825 tons) and Taijima Maru (6,995 tons) as well as the cargo ship Tenshinzan Maru (6,886 tons). Although the Japanese rescue effort was relatively successful, 1290 troops were killed, The 4th Independent Mountain Artillery Regiment was completely destroyed and much of their equipment was lost.   Due to these heavy losses, the Take-Ichi convoy finally docked at Halmahera on May 9th, where the remnants of the 32nd and 35th Divisions were ultimately unloaded. General Ikeda's 35th division, including the 219th regiment from Palau were shipped over to Sorong, with the 219th left to guard the St.Andrew Strait Islands. General Ishii's 32nd division, was retained at Halmahera to garrison the island. The terrible loss of the Take-Ichi convoy forced the Japanese leadership to acknowledge it was no longer possible to reinforce Western New Guinea, thus General Anami would have to fight with what he had on hand. Alongisde this, IJA General HQ decided to pull back the perimeter of the absolute defense zone in the southern area to a line extending from Sorong to Halmahera, with units at Geelvink Bay, Biak and Manokwari ordered to hold out as long as possible to delay the enemy advance. Anami did not like the orders one bit, as he belived the forward line should be aggressively defended to secure the valuable land holding air bases between Palau and Western New Guinea. What Anami was not aware of, was that the IJN combined fleet were preparing for the famed decisive naval battle in the area. This was part of Admiral Toyoda's Operation A-Go. Under the plans elaborated by the Combined Fleet, the First Mobile Fleet, and the First Air Fleet were assigned the principal roles in the projected battle. The former assembled its surface strength at Tawitawi in the Sulu Archipelago on May 16th, while the land-based units of the First Air Fleet continued to be widely deployed in the Marianas and Carolines to take advantage of any tactical opportunity that might arise. Tawitawi was chosen as the main staging point for the First Mobile Fleet because of its proximity to both the refueling facilities of Balikpapan and the sea area which the Navy High Command expected to be the scene of the decisive battle.  It was also safely beyond the range of enemy land-based air power and afforded greater security against Allied intelligence than other anchorages in the Philippines. Orders are orders, thus Anami ordered General Teshima to hold onto Geelvink Bay at all costs while also contuining to secure the Sarmi area as a lifeline for the 18th Army who were being cut off from east of Hollandia. While Admiral Ozawa's 1st Mobile Fleet assembled its at Tawi Tawi for Operation A-Go and Admiral Kakuta's 1st Air Fleet deployed its land-based units in the Marianas and Carolines, Admirals King, Nimitz and Spruance had also been planning their invasion of the Marianas, aiming to secure Saipan, Tinian and Guam as advance air and naval bases to allow striking of the Philippines, Formosa and Okinawa. After the landings at Hollandia and Aitape, Admiral Mitscher's Task Force 58 realized there was very little opposition and he still had plenty of strength to continue operating. Thus Nimitz decided to carry out a preventive strike against Truk, to ensure that the Japanese would not be able to build up their air power before the Marianas invasion scheduled for June.  Intelligence reports indicated that the Japanese had been rebuilding their strength at Truk. Indeed Truk's air garrison had grown enough to be a concern again. By late March, 30 flyable Zero fighters had been pieced together from aircraft destroyed during the February raids. Additionally, aircraft were being withdrawn from bypassed bases in the Marshalls and sent to Truk. By April, the Japanese had 104 flyable aircraft at Truk: 6 G4M twin-engine bombers, 12 D4Y1s dive bombers/reconnaissance bombers, 13 B5N or B6N torpedo bombers, 55 Zero fighters, 10 J1N1 night fighters, and 8 floatplanes used for observation and reconnaissance. Moen No. 1 airfield housed the G4Ms and 20 Zero, while Eten had the rest of the Zeros and all the night fighters. The single-engine bombers, the D4Y1s, B5Ns, and B6Ns, were all at Param, with the floatplanes at Dublon. There were another 63 unserviceable aircraft scattered throughout Truk's airfields. Admiral Spruance's 5th fleet would also conduct a bombardment of the Satawa and Ponape islands. On its return from Hollandia, Task Force 58 traveled to Truk, arriving shortly before dawn on April 30th and immediately tossed a fighter sweep consisting of 84 Hellcats. 5 Nakajima bombers from Param were aloft doing a dawn sweep, something that had become routine since February. Truk's radar detected the inbound US aircraft when they were 30 minutes out, shortly before the scout's interrupted radio report. The warning gave the Japanese ample time to launch air cover. Before the US fighters arrived, Moen No. 1 had scrambled 20 Zeros, Eten another 29, and Param its remaining eight Nakajima bombers. Yet the 57 Japanese aircraft were brushed aside, nearly 25 Zeros were shot down at the cost of 2 Hellcats. Just like we saw in February, Task Force 58 began staggering air strikes throughout the day. The carriers launched full deckloads seeing fighters, dive bombers and torpedo bombers continously over Truk for the entire day. Task Force 58 performed 2,200 bomber sorties, 467 of which were flown by fighters carrying bombs. In all, US Navy aircraft dropped 748 tons of bombs during the two-day operation. The Hino Maru No. 2, a 1,500-ton cargo ship and auxiliary gunboat, was hit and heavily damaged by a bomb by an Avenger from USS Cabot during the attack's first day. It sank four days later on May 4. The Sapporo Maru, a 600-ton auxiliary provision stores ship, was bombed on April 30 and sank north of Fefan. The 300-ton auxiliary minelayer Minsei Maru and 20 other craft were also destroyed in the harbor during the two days of raids. While a small haul when compared to February's results, these losses further reduced the number of vessels remaining in Truk Atoll. This increased the difficulty of moving supplies and personnel between the different islands in the lagoon, further decreasing Truk's usefulness as an outpost. Additionally, the Japanese submarine I-174 was detected 20 miles south of the atoll on May 1. Aircraft from the light carrier Monterey teamed up with the destroyers MacDonough and Stephen Potter to sink the submarine. Whether the submarine was fleeing Truk or heading back to it after a patrol is not known. Its loss contributed to the decision to abandon Truk as a submarine base later in 1944. The Japanese losing 23 auxiliary vessels and one submarine, but this time the American bombers also targeted Truk's shore facilities, giving special attention to the airfields on Moen and Eten, the Dublon naval headquarters and oil storage tanks, and Fefen's docks warehouses and ammo dumps.  On the morning of May 1st, the Japanese attempted several straggling strikes against the American carriers, but none managed to cause any damage. The largest attack against the US fleet contained 8 bombers, D4Y1 dive bombers, and Nakajima torpedo bombers which survived the first day's attack. They found Task Group 58.2 and Task Group 58.3 at 8:15am, making a series of attacks against aircraft carriers in both groups. Met by heavy antiaircraft fire, they were shot down, most before they could drop their torpedoes or bombs. Only one came close enough to drop a bomb, which fell near the Lexington but caused no damage. Task Force 58 contuined to pound Truk throughout the day before finally retiring towards Majuro during the night. Based on interpretation of post-strike aerial photography, US intelligence estimated 40 percent of the buildings on Dublon, 80 percent of those on Eten, 75 percent of those at Moen, 20 percent of the buildings on Fefan, 15 percent of those on Param, and 80 percent at Ulalu were destroyed during the airstrikes of April 30 and May 1. Roughly 423 buildings and six hangars were destroyed, 44 others were damaged, 59 Japanese aircraft were shot down, a further 60 were destroyed on the ground, 36 were left damaged, and only 12 were still flyable. All of this cost Mitscher 35 aircraft, with another 33 damaged. Furthermore, half the airmen shot down were rescued by planes or by submarines.  Thus the threat posed by Truk was yet again neutralized. After this, Admiral Montgomery's carrier group Task Force 58 was given orders to hit Minami Torishima and Wake Island for mid May. Leaving Majuro on May 15th, Montgomery assemled his forces about 420 miles southeast of Marcus Island on the17th. On the 19th, light carrier San Jacinto hunted for enemy picket boats north and west of Minami Torishima. At 7:28am a Avenger of VT-9 and a Hellcat of VF-9 found and attacked an enemy trawler 475 miles north of Marcus Island. They dropped their bombs and strafed it with machine gun fire. No direct bomb hits were obtained but the target was well covered with machine gun fire. The Japanese trawler was left dead in the water and down by the stern, with a 1/4 miles oil slick and debris behind it. No personnel were visible on the boat. Meanwhile fleet carriers Wasp and Essex launched a predawn fighter sweep. A flight of 4 night fighters launched at 5am from the Wasp on an intruder mission over Marcus Island, but the Essex had to cancel its flight of night fighters. At 11:15, another air attack commenced. Aircraft dove through antiaircraft bursts with bomb blasts occuring all over the island. At one time the entire island was completely smothered by smoke and dust, but the Anti-aircraft fire contuined undiminished. After the planes left, explosions and fires continued on Marcus Island for some time. They managed to inflict a moderate amount of damage to buildings, shot down one G4M and sunktwo small boats; ut the defenders' anti-aircraft fire was ferocious, successfully shooting down 4 American planes and damaging another 69. On May 21st, San Jacinto rejoined the group and also reported sinking one sampan. Montgomery's carriers then launched a series of composite carrier strikes against Wake on May 23, further damaging many installations there and sinking a slugger and three barges, at the cost of only one plane. But that is all for carrier actions today as we now need to jump oer to the Burma front. General Stilwell was contuining his offensive, with the 22nd division advancing south towards Inkangahtawng. General Lioa's 65th Regiment plus the 3rd Battalion, 66th regiment were advancing down the Kamaing road when they ran into Japanese resistance north and west of Inkangahtawng. The 64th regiment was kept behind to guard the Japanese flank until May 3rd, while the rest of the 22nd Division awaited better weather to perform a coordinated attack against the town. But this was Burma, and Burma is going to Burma. There was an outbreak of monsoons that quickly prevented the effective use of tanks and made supply movement over the Ledo Road a nightmare. By June about one inch of rain fell daily. Though supply convoys could still move from Ledo to Shingbwiyang, the combat trail from Shingbwiyang south was very difficult. The road was graded to Tingkawk Sakan known also as mile post 164 and metaled almost to Mile Post 138. However, rainfall had blocked the road over the flats north of Tingkawk Sakan. At the end of June the situation was unchanged. The Japanese stand at Kamaing and the heavy rains immobilized the survey party and the road trace. As the flood waters rose in the valley, they effectively barred armor from moving south to Mogaung or Myitkyina. Thus on May 3rd, the 64th avaned east across the Kamaing Road to try and cut the trail 500 yards south of the Hwelon Hka. The next day presented clearer skies, so the Chinese troops initiated their attack. Once Inkangahtawn fell, the 22nd Division would hold the area for several weeks while the first elements of Lt General Pen Yukun's 50th Division arrived to the front to reinforce them. To the east, General Sun's 114th regiment were engaging General Tanaka's 55th regiment along the Lahkraw Hka. To break the stalemate along the Lahkraw Hka, the Chinese 114th Regiment had to clear away the Japanese observation posts in the hills. The 1st battalion, 114th on the regiment's east flank cut around the flank of the 55th Regiment on April 28th, while the 2nd battalion, 114th pushed the same Japanese unit back a few hundred yards. This bending process continued during the next two days, and the 114th Regiment was well south of the enveloped Japanese flank and within half a mile of Wala. The 1st and 2nd Battalions of the 114th then began moving straight south, leaving behind them pockets of determined Japanese who held up the 3rd battalion, 114th. The Chinese managed to envelope the Japanese, pushing them all the way to Wala. The 113th Regiment also came back into line at the end of April to put frontal pressure on the Japanese positions along the Lahkraw Hka and Tigrawm Hka while the 112th Regiment held its salient without attempting to move. Though the Japanese managed to stabilize their lines on the creeks east and west of Wala, a company of the 114th would cross the Nawngmi Hka on May 6th, thus starting the advance southwards again. Two days later, the 114th's advance became general, while on the east, at Stilwell's order, the 112th began to gather its companies to take Warong.  On the 9th, the 114th Regiment finally took East Wala and Hlagyi and subsequently linked with the 112th Regiment pushing south towards Warong. The 114th's penetration, driving deeper into the Japanese lines, began to approach the 112th's outposts just north of Manpin. By the 12th the 114th and 112th Regiments were able to maintain communications, with very few Japanese between them. The 114th's penetration further weakened the position of the Japanese facing the 113th Regiment, which in turn began to roll up slowly from east to west as its 1st and 2nd Battalions pressed on to Wala and Maran. Between the 28-30th, Merrills End Run Force began the long grueling advance upon Ritpong. K Force moved out on 28 April; H Force, on 30 April. The so-called trail over the pass was more nearly a route used by the Kachins; in some places there was no path. Twenty pack animals slipped and fell off the narrow, muddy way. It was a grueling march for men who had already marched 500 miles and fought several battles, most of the time on K ration. Before End Rrun Force reached Ritpong, it had only one contact with the Japanese. A few of the enemy were flushed from cover by the 1/88th, but it was feared the Japanese held Ritpong in strength. On May 5th, the Japanese 2nd Battalion, 114th Infantry Regiment made contact with the K Force at Ritpong, 16 miles northwest of Nsopsup, and a four day battle ensued. The Battalion was forced to withdraw to Tingkrukawng, about eight miles to the southeast. There, after several skirmishes, contact with the enemy was lost for a period of five days. On the 5th, when the leading elements of K Force were a mile from Ritpong, Colonel Kinnison began an envelopment to hit the village from north and south. The 3rd Battalion managed to cut its way through the woods and place itself across the southern approaches to Ritpong on the 6th. Meanwhile, the 89th Regiment tried to take Ritpong from the north but failed. Next day an American reinforced company attacked Ritpong from the south but was stalled by a machine gun nest. Merrills Marauders would block the trail to the south, while the 80th Regiment contuined to hit their enemy positions. As the Chinese captured Ritpong on the 9th, M Force had had one skirmish with Japanese, routed them, and begun to cut its own paths. The march was fatiguing in the extreme; fully half the animals died of exhaustion or fell into the gorges. The men were farther harassed by fevers and dysentery, but they were only two days behind H and K Forces To the south, General Lentaigne's Chindits were contuining Operation Thursday. Yet under the overall direction of Stilwell, the Chindits were no longer a “special force”, now they were line infantry tasked with the traditional role of advancing and seizing well defended objectives, for which they did not have the training nor equipment to do effectively. Brigadiers Brodie and Ricketts men covered the general Chindit movement heading north. The plan called for closure of Aberdeen, Broadway and White City before the Monsoon broke. It was now the turn of 14 Brigade to play a major role. The new Block near Hopin would cut the road and rail link to the town of Mogaung. Meanwhile Major Masters' 111th Brigade began to establish the Blackpool Stronghold on May 5. The site was occupied on the night of May 5/6, and Masters spent the entirety of the following day setting up defenses. What he should have done was immediately attack the Japanese-held village of Namkwin just ahead of his positions. Instead, he busied himself with preparing the stronghold. It was a critical mistake, and says much about the lack of enterprise from the brigade. Blackpool Block was finally established on May 7th, with the King's Own's 46 Column the first to arrive at the site. They came under fire as they dug in. For the next 5 nights they would be attacked by a railway unit based out of Pinbaw. The railway unit was using 105mm guns firing from up the valley, while troops from Pinbaw attacked for the next five nights, held at bay by the rifles and machine guns of the King's own Rifles, and the mortars, which Masters had gathered from the battalions and wielded as single battery of eight. Despite the strong defense, in one section of the northern line nicknamed the “Deep”  which was the tip of the “boar's nose,” the Japanese were as close as 10 to 20 yards from the wire. Enemy snipers took shots at anything that moved while the King's own snipers and Bren gunners occupied hidden places among the shattered trees, firing whenever they saw the target, after which a cry would resound amid the quiet that followed: “got him!” The Japanese brought up a single 75mm artillery piece from Pinbaw, with which they shelled the camp, blasting the airstrip with impunity and setting the gliders and Dakotas on fire, until May 13 when Masters came into possession of three airlifted 25-pdr guns, allowing him to hit back. Overhead Cochran's Air Commandos mounted sortie after sortie against the Japanese positions but it was clear they could not maintain the ante. The dark clouds of the monsoon were gathering in strength. After the successful establishment of Blackpool, Brigadier Calvert's 77th brigade began advancing north towards Mogaung on the 8th. The night night, White City was abandoned as Brigadiers Broddie and Ricketts marched north to defend Blackpool. On May 11th, Lt General Takeda launched an attack against White City, but was surprised to find it abandoned. It then advanced to the then-abandoned Broadway and onwards to the Namkwin area, where the Blackpool stronghold was located. Having rushed through empty Broadway and White City, the 53rd Division thus tore into the zone in strength. Takeda Kaoru's 53rd Division began pursuing Broddie and Ricketts forces. For the next few days Master's troops continued to repel increasingly stronger and stronger Japanese attacks. Masters quote “Where in the name of God were the floater brigades? White City had been evacuated 13 days earlier and 14th Brigade was supposed to come straight up here. My brigade had marched 140 route miles in 14 days to establish this block. Surely those bloody nitwits could cover 120 route miles in 13 days? Where the hell were they? Where were the West Africans?… 20 bloody battalions, 40 flaming columns of Chindit bullshit sat on their arses and drank eat and wondered how we were getting on.” In mid-May, the 3rd Battalion, 114th Regiment and 2nd Battalion, 146th Regiment tried to break through towards Kamaing and Myitkyina to reinforce Tanaka's spent defenders and would join in on the attacks against Blackpool. The 2nd Battalion, 2nd Field Artillery Regiment would also support their attacks. The Japanese continued their efforts to quickly crush Blackpool Block. A Company-strength attack on May 14 was backed by artillery support. It was repulsed, the Japanese losing 60 killed. They returned the following morning, when another 50 were killed. Air strikes were called in to further punish the enemy. Then the monsoon took hold and air support and supply became more difficult – Lalaghat and Hailakandi were fair weather fields. The Japanese also retaliated through a single heavy mortar, firing 60lb bombs, note in comparison, Chindit's standard 81mm mortar fired a 10lb bombs. Delayed by the outbreak of the monsoons on May 15, the brigades of Brodie and Ricketts had managed to secure the vital Kyunsalai Pass, but they failed to get close enough to provide significant support for the stronghold. At the same time, the flooding of the Namyin river would leave Calvert's 77th Brigade unable to aid Masters in the defense of Blackpool; and Morris Force, which had successfully cut the Myitkyina road, was too far to the east to come into the stronghold's assistance. The monsoons had also hampered the airdrop of supplies, so the Chindits would have to make their five days' rations last up to 14 days. Meanwhile, proceeding from Ritpong, K Force feinted towards the Japanese supply point at Nsopzup in order to attract the Japanese attention while H Force advanced directly to Myitkyina.  On the 12th, Colonel Henry Kinnison's Marauders engaged the 2nd Battalion, 114th Regiment, near Tingkrukawng. The Japanese at Tingkrukawng were strong enough to pin both of K force's combat teams to the ground and then to halt the Chinese when they were committed. Attempts to envelop the Japanese failed. Since H Force was proceeding unmolested, Merrill told Kinnison to withdraw. K Force then picked up H's trail and followed it to Myitkyina. While K Force was fighting at Tingkrukawng, H Force kept on to a river just south of the village of Namkwi on the Mogaung-Myitkyina railroad and about two miles from the principal Myitkyina airstrip that lay almost due west of Myitkyina itself. Despite the several brushes with the Japanese, Kachin informants were sure that the Myitkyina garrison was not on the alert. To ensure surprise, before Colonel Hunter and his force bivouacked for the night of the 16th they rounded up the local Burmans and kept them under careful watch. Kinnison would reach Hkumchet by the 17th, where the Colonel had to be evacuated because he had contracted a deadly mite typhus, dying shortly after with shocking speed. In all, 149 men contracted this little-known scourge. While M Force was about to reach Arang, H Force began an attack of Pamati and the Myitkyina airstrip on the 17th. The 150th Regiment was ordered to take the airstrip, while GALAHAD personnel took the Irrawaddy ferry terminal at Pamati. The other airstrip, north of the town, was left alone for the present. The attack went like a service school demonstration, for though the Japanese knew Myitkyina was in danger, the actual assault was a complete surprise. Colonel Maruyama, the Japanese commander, had two understrength battalions of the 114th Regiment in the town of Myitkyina and in its little suburb of Sitapur. There were 100 more men of the 15th Airfield Battalion on the north and south airstrips, 318 men from labor and service units on various details in Myitkyina, and 320 patients in a military hospital. Perhaps 700 able-bodied Japanese were present when the battle began. They took the Japanese by complete surprise and subsequently securing both positions.  As soon as Hunter considered his hold on the major airstrip secure, he sent the prearranged code signal, “Merchant of Venice”, which meant the process of supply and reinforcement could begin. Consequently, some reinforcements began to be flown into the airstrip, though to the disappointment of General Merrill most of these were engineers and anti-aircraft instead of the needed infantry.  Back at his HQ, Stilwell was exultant. The brilliant seizure of the Myitkyina airstrip was the height of his career and the grand climax of the North Burma Campaign, as his forces had driven 500 miles into Burma and won engagements against seven Japanese regiments in the last six months. Stilwell's triumph also came right on time, as American planners in Washington were beginning to adopt the British position suggesting an end to offensive action in north Burma. Stilwell's bold stroke at Myitkyina would instead see the Americans issue a directive encouraging Admiral Mountbatten's command to exploit the opening of the Ledo Road and to secure enough of north Burma to protect the Allied hold on China's lifeline.   After the capture of the airstrip, Hunter immediately sent two battalions of the 150th Regiment to take Myitkyina. One battalion of the Chinese 89th Regiment, which had arrived from Ledo, would defend the air strip while two battalions of the 150th Regiment attacked Myitkyina. The other battalion of the 150th Regiment would be in reserve at the strip. They would encounter the 114th Regiment HQ and its 1st Battalion. As early as 1700 on 17 May Colonel Maruyama had also brought the 3rd Company, 148th Regiment, 56th Division, in across the Irrawaddy to reinforce Myitkyina. Following the wrong road, however, they went to Sitapur instead, where they were ambushed by the Japanese. On encountering Japanese rifle fire, they lost direction completely and engaged in fighting among themselves. Furthermore, some Marauders would continue toward Zigyun to secure the ferry crossing south of the city. On May 18, as more Chinese battalions were flown to reinforce the Chindits, the 150th again moved against Myitkyina; but repeating the mishap of the day before, the Chinese became confused, fought among themselves, and ultimately drove themselves right back out of the town. Nonetheless, the Siege of Myitkyina had just begun. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The invasion of Hollandia and Aitape was such quick successes it allowed the Americans to bombard further islands. The Take-Ichi convoy improved the transportation of troops, but it also came at a horrifying cost. The loss of such shipping was yet again the paint on the wall for the Empire of Japan. Despite this the IJN was fully committed to forcing a decisive naval victory. 

– Acerca de la ponente, Cristina Beltrán – Ingeniero Químico por la UJI, Máster Superior en Seguridad, Higiene Industrial y Ergonomía, Técnico Competente en Planes de Autoprotección por el Colegio de Ingenieros Industriales. Ha complementado sus estudios de Ingeniería y Safety, con numerosos cursos de formación continua sobre Seguridad Corporativa, Nuevas Tecnologías Aplicadas y Gestión de Proyectos.

In this episode of the Hustle Inspires Hustle podcast, host Alex Quin interviews Uji Fulgueira, an accomplished executive producer of live events at Univision. Uji is responsible for producing major shows such as Premio Lo Nuestro, the Latin Grammys, and the Latin American Music Awards. She shares her journey in the television and entertainment industry, recounting her early doubts about her career path. Uji's career took a decisive turn when she switched from studying accounting to television production following an inspiring internship with MTV. This pivotal experience marked the beginning of her rise from a technician to an executive producer, highlighting the importance of dedication and adaptability in achieving success.Alex and Uji discuss the intricacies of producing large-scale live events, focusing on the challenges and achievements of bringing events like the Latin Grammys to international venues such as Seviso, Spain. They delve into Uji's experiences managing large teams and the complex logistics of live production. Throughout the conversation, Uji emphasizes the significance of maintaining a work-life balance, setting boundaries, and the rejuvenating effects of travel and family time. Looking forward, she expresses a continued passion for the music industry and her plans to eventually retire in Spain. Uji's narrative is a testament to the power of perseverance, continuous learning, and a deep-seated passion for the entertainment industry, demonstrating how personal growth and professional success are intertwined in the pursuit of a fulfilling career.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Candidates for state attorney general gathered for our latest Ultimate Job Interview. Malcolm Burnley introduces you to the candidates and gives you the highlights you may have missed.

Podcast Audio The post Talk by Enkyo Roshi, “Uji” first appeared on The Village Zendo.

1. Here - The Farthest star 2. Here - Ageless (Veneer Remix) 3. Kryštof - Moře v hoře (Veneer Remix) 4. Nana Zorin - Greetings to Russia 5. Nana Zorin - Never know why 6. Laco Lučenič - Chladná (ako zmrzlinový pohár) 7. J.A.R. - Dál a hloub 8. Ohm Square - Wounds on a cherry tree (Keeled Overmix) 9. Floex - Pinky Pong 10. Tomáš Dvořák - The Sea 11. El Búho - Corazón de Rubí (with Minük) 12. El Búho - Xica Xica (with. Uji & Barrio Lindo) 13. El Búho - Manu

Happy New Year! This episode we take a look back at where we've come and talk about some of the broad themes and changes that we've experienced over the episodes in the past year. For a little more, including references for the year, check out:  https://sengokudaimyo.com/podcast/episode-newyear2024 Rough Transcript Shinnen Akemashite!  Happy New Year and Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is the New Year's Recap episode for 2024 Every year I try to take a moment and look back at the material we covered.  In part, this is to remind us of the journey we've been on, but it is also to help look at some of the larger themes that we might otherwise miss when we are looking at more discreet topics.  This year we have not necessarily progressed through as much of the archipelago's history as in previous years—we started in the early 530s and have probably covered about 80 or 90 years, in contrast to 2022 and before where we covered multiple centuries in a year.  But there's a good reason for that: it has been an eventful period, or at least more of the events are getting written down.  However, there is a lot of important stuff going on.  We are seeing, more than anywhere else, the rise of powerful families, not just individuals, a process that began as a way to expand the power of the state, but which then took on a life of its own under what is known as the uji-kabane system—the system of families and family rank.  This is happening alongside of a reimagining of the state and of the royal family in particular.  Many of the 8th century cultural norms are starting to be set in this period.  In many ways, the people of Yamato are revising their cultural imaginary of themselves, often in reference to new ideas, concepts, and philosophies being imported from the continent.  This includes the arrival of Buddhism and its shake up of the way that the people of the archipelago viewed the world and their place in it. And so we're going to start with a recap of the various sovereigns, then go into some of the more particular aspects of what was going on, and try to cover some of those more overarching themes.  Hopefully this gives us a good base to move on into 2024. Now over the past year we've gone through seven sovereigns.  First was the short reign of Magari no Ohine, aka Ankan Tennou, around 531 to 536, back in episode 79, when we talked about the glass bowl attributed to his tomb.  He was followed by his brother Takewo Hirokunioshi Tate, or Senka Tennou, who reigned until his death in 539.  That was Episode 80, where we also kind of kicked off the Asuka period, which many see as starting around 538.  Next, in Episodes 81 through 86, was their half-brother, Amekunioshi Hiraki Hironiwa, or Kinmei Tennou, who ruled until about 571.  Amekunioshi was followed by his son, Nunakura Futodamashiki, known as Bidatsu Tennou, who ruled until 585—Episodes 88 and 89.  Bidatsu was followed, in episode 90, by our fifth sovereign in this year's line up, Tachibana no Toyohi, or Youmei Tennou, father of Prince Umayado, aka the famous Shotoku Taishi, who we talked quite a bit about for his legendary and historical importance.  Youmei Tennou passed away in 587, and after some conflict, Hasebe no Wakasasaki came to the throne, remembered as Sushun Tennou.  He was assasinated in 592, as we covered in Episode 92, and succeeded by Toyomike Kashikiya Hime, daughter of Amekunioshi, wife to Nunakura Futodamashiki, and known to most as Suiko Tennou.  That's where we are at present. We also have seen a succession of high officials.  We started off with Ohotomo no Kanamura and Mononobe no Arakahi as the two Ohomuraji, but we quickly saw the addition of Soga no Iname as Oho-omi.  This foreshadowed the fading of the Ohotomo family appear to have lost their status with their failures in peninsular dealings,   while the Mononobe and Soga continued to help lead the country.  Mononobe no Arakahi was succeeded in the position of Ohomuraji by Mononobe no Okoshi, and then Mononobe no Yugehi no Moriya.  Soga no Iname was succeeded to the position of Oho-omi by his son, Soga no Umako. Taken together with Prince Umayado, aka Shotoku Taishi, these are perhaps some of the main names in the Chronicles.  Let's recap what was most important about each of them. We started this year talking about the reign of Magari no Ohine, aka Ankan Tennou.  The official account says that he was the son of Wohodo, aka Keitai Tenno, and one of two of Wohodo's sons that were basically just keeping the seat warm for their half-brother, Amekunioshi, aka Kinmei Tennou.  In other words, they were kind of regents.  This story quickly falls apart, however, when you look at several factors.  First, based on some of the dates given for his birth, Amekunioshi would have been around 22 years old when their father, Wohodo, passed away—young, but old enough to take the throne without requiring any kind of regent.  In addition, neither of his two brothers gave up the throne to him when he finally came of age—whatever age that might have been.  Instead, each one died in the position.  That doesn't exactly scream that they were giving up power. Why this discrepancy?  The best explanation is that the Chroniclers were trying to keep things nice and tidy, and we are told that the tradition was for sovereigns to only come from lineages where both the male and female lines were considered royal—one sovereign and one royal princess, typically, who would be raised up as the Queen, and whose offspring would be eligible for the throne.  However, that was slightly disrupted by Amekunioshi, aka Kinmei Tennou, who seems to have taken the throne despite the fact that his two half-brothers and their offspring may have had the stronger claim.  Still, he was able to point to his mother's royal status.  In fact, she was even of the previous dynasty, sister to the last sovereign from that line, Wohatsuse Wakasazaki, aka Buretsu Tennou.  Or so we are told by the Chroniclers. .  And so only Amekunioshi's mother is considered to be the truly legitimate queen, while Magari no Ohine and the other so-called “regent” brother - Takewo Hiro Kunioshi Tate, aka Senka Tennou - must have been from a consort other than the Wohodo's main wife.  Their mother, Menoko, was instead linked to a prominent family, that of the Owari no Muraji, but it is unclear if they had the royal connections on her side—though I have little doubt that they could have been invented if they didn't already exist. I would point out that even given this explanation, both of the brothers were given the posthumous honors of “Tenno”, rather than being referred to as a regent, whereas the sovereign Okinaga no Tarashi Hime, aka Jingu Kougou, also ostensibly a regent, was never granted that honor, at least by the Chroniclers.  We discussed this a bit in Episodes 41 and 42, and how that may have been due to the Chroniclers' misogynistic tendencies as much as anything.  There is a suggestion that in reality, these two brothers may have been rival claimants, and there may have even been competing courts, as different family members rallied support to their side.And all of that perfectly helps illustrate just how we think things might have looked around this time.  Succession to the royal throne hardly appears to have been cut and dry.  Even before this period, we saw times where there were multiple claimants , regents, etc.  There is no clear pattern by which we can deduce who would succeed any given sovereign: it might be a brother, or any of their sons, or even a daughter.  And without a clear system of succession, every time the sovereign passed away, there was a competition for the throne.    You might recall that the mutual father of these three sovereigns, Wohodo, was himself said to have been the first in a new dynasty-- the previous dynasty died out with Wohodo's predecessor, Wohatsuse no Wakasazaki, aka Buretsu Tennou.  There are a lot of questions around this transition, but even the Chroniclers couldn't immediately connect Wohodo to the previous lineage without having to go all the way back to Homuda Wake, aka Oujin Tennou, on his father's side, and to Ikume Iribiko, aka Suinin Tennou, on his mother's side, but there are still plenty of questions about those ties and how real they were.        When it comes to the complications of succession, one thing to factor in is that this was still in the time when every sovereign moved into a new palace.  There are various thoughts on why this was —one of them being that the move prevented spiritual pollution associated with a dead body.  I also wonder if it wasn't practical as the new sovereign may have already had their own base of power, or perhaps by building new it was a way to ensure that the buildings were always fresh and free of any problems, as I believe these early buildings were largely built of fresh, untreated wood.  Whatever the reason, moving to a new palace each time also means that there wasn't an actual, physical throne to fight over.  Rival sovereigns could set themselves up in different areas in and around the Nara basin, Kawachi, et cetera, and gather supporters to their court.  Those supporters, no doubt individuals with some power and clout in their region who saw benefit in allying themselves with an even bigger name, would eventually become the heads of various corporate families, further extending their power and influence.  There is plenty of reason to believe that the family systems we see on the archipelago were not necessarily indigenous creations.  Early on people were associated with a place, perhaps, and of course you would know your line of descent, possibly even going back into myth and legend.  The concept of “family” as simply a matter of descent and relationship no doubt existed—after all, everyone has a mother and a father.  However, the idea of families with wide ranging control over a particular industry, administrative function, or even court ritual were likely imported from the continent as a way to group people together.  In fact, these are often referred to more as “clans”—groups of individuals who claimed shared descent, whether real or imagined, often from some legendary figure.  The new concept of these families not only grouped people based on things like their occupation or common ethnicity, if they came from the peninsula, but it also added a layer of administration that was then tied into the concept of the Yamato court, making it an extension of the government.  In turn, the government classified these families through a system of rank and titles—the kabane.   This system had people being known as much or even more by their family name as they were by the common name they went by as individuals.  Originally we see individuals working in similar professions organized into groups that used the term “-Be” in the name, but later we get the “uji”, or familial clans, that were more like administrators and extensions of the court.  Of note, there would continue to be many people who were not formally part of a particular -Be or Uji or even Ie, or “house”.  These were mostly individuals of the common agricultural class or similar, and long lineages might have no actual family name until the Meiji period, when everyone was expected to take on a family name as part of the efforts to modernize the country.  Until then, having a family name meant that you actually were already a part of the upper crust of society, even if you were only on the bottommost rung of that particular social ladder. In addition, a family name allowed someone to take on the family kabane, or title.  While there were some titles that appear to be given to the individual, these kabane titles, such as Suguri, Kishi, Atahe, Kimi, Muraji, and Omi, designated entire families.  These terms themselves appear to come from earlier job positions, indicating different types of leadership, from a local headmaster up to rulers of countries, and high ministers of the court.  For example, the title of “Omi” was originally a job description, indicating one of the many functionaries that made the court run, but as a kabane, any member of a given family would be able to use the term, whether they were actually in a ministerial position or not.   At this point, these important families were essentially an extension of the state—a way to decentralize control so that the Yamato state could function at an expanded level.  Some families appear to have been set up around local administration, including making local chieftains and the like part of their own family unit that was then granted control of the area by the court.  During the period we've covered this past year, we see that approach of absorbing regional families mature and grow, and those families taking on greater roles: initially with stories of the Ohotomo and Mononobe families, culminating in the powerful Soga family.  For the Ohotomo and the Mononobe, the family name likely tells us part of what and who they were.  The Ohotomo were the Great Tomo, or the Great Tomo no Miyatsuko.  These Tomo no Miyatsuko are some of the earliest court nobles, and it would make sense that the Ohotomo were at their head—which would also explain their position as the Oho-omi in the 5th and early 6th centuries.  Next to this family were the Mononobe, the Be (occupational group) of the Warriors, or Mononofu.  Together these families represented the early concepts of administration and military might.  However, as the families continued to evolve, they became independent from the roles they were originally created to hold.  The Ohotomo would eventually fall from power, and in their place would rise up the Mononobe.  However, the Mononobe would also find themselves on the outs, especially in the tumultuous period following Amekunioshi's death.  It was at this time that a new family would rise up to take their place:  the Soga, which we've heard a lot about this year.  The head of the Soga, Soga no Iname, had positioned his family in part through carefully marrying his daughters into the royal line.  While this had been done in the past, it wasn't to the extent or success that the Soga were able to achieve: In only a single generation, Iname saw Soga descended sovereigns on the throne.  This took place, of course, with not a small amount of maneuvering and the eradication of rival lineages.  It was their own Game of Thrones playing out, with the families created to serve the state and the royal family grabbing for themselves more power.  This would seem to be an unexpected consequence of a concept that had initially helped expand the royal authority, and we'll only continue to see more of it in the coming decades and centuries. At the same time that all of this was playing out on the archipelago, things on the continent were also changing.  First and foremost, in that it was closest to home for Yamato, was the rising power of Silla on the Korean peninsula. Up to this point, most of the Korean peninsula appears to have been a collection of small, regional polities, with occasional alliances between them.  There were two or three kingdoms of note.  In the north was Goryeo, a shortened version of the original name, Goguryeo, which is how we generally refer to it today to distinguish it from the 10th century state of the same name.  It was the oldest of the various kingdoms, and claimed descent from the northern Buyeo kingdom, centered in modern Manchuria. In the southwest of the peninsula was the kingdom of Baekje.  They, too, claimed descent from the nobility of Buyeo, and they were made up of many of the various polities collectively referred to as Mahan.  While Goguryeo was ruling up in the north, Baekje was one of the first kingdoms to set up shop in the southern end of the peninsula. Then there was Silla.  Originally a confederation of six polities in the area known as the Jinhan, they eventually became a kingdom and started pushing against the other polities in the region.  This includes the fledgling kingdom of Kara, mostly known as a confederation of smaller polities from the old Byeonhan region.  There are royal style tombs in the area, but before they could really get going Kara and the other polities fell under the control of the kingdom of Silla.  This included groups like Ara and the controversial polity of Nimna.  This set Baekje and Silla in direct confrontation, as Silla's land grab eliminated much of the buffer territory between the two of them. Nimna appears to have been of particular concern to Yamato, and appears to have been one of Yamato's allies, along with Baekje.  While Baekje appears to have been the stronger of the two, Nimna may have had a special place for Yamato, especially as it may have been an important port for Yamato ships traveling to trade with the rest of the continent.  Nimna being under Silla rule would have made this trade much more risky, as the Silla-Yamato relationship was often a rocky one.  Yamato attempted to move Nimna out from under Silla control, both through an alliance with Baekje, in concert with some of the other polities, as well as through attempts to take the country by force—most of which excursions were called off for one reason or another. At the same time, Baekje had been in decline, generally speaking.  They moved their capital farther south after being defeated by Goguryeo.  They were rebuilding, and still a powerful force, but not quite at the height of their power. Farther on the mainland, between the Yellow and Yangzi rivers, the period of the Northern and Southern Courts was coming to a close, and the Sui dynasty would eventually rule much of the Middle Kingdom, what is today modern China.  They would bring a stability to the region and embark on public works projects that would forever change the face of East Asia. As all of this was happening, influences were coming from the west.  We mentioned the Sassanian glass bowl and similar wares that made their way from the Middle East all the way to Japan—though whether as part of a sovereign's burial or not might still be up for debate.  Nonetheless, we know that the overland trade routes were booming, even if the occasional instability might disrupt them now and again.  The whole of Asia was more connected than we often give it credit for. Along this road came not only material goods, but new ideas.  Greek culture had reached at least as far as Gandhara, modern Pakistan and Afghanistan, and from east of the Indus came a new religion:  Buddhism.  It spread along the silk road, eventually finding a home in China, where it flourished, and continued to spread to the Korean peninsula and then, in the 6th century, to the archipelago of Japan. Buddhism came hand in hand with other mainland texts, exploring a variety of science and philosophy.  We discussed how the mainstream story of the introduction of Buddhism is likely not entirely correct.  That story sets up a conflict between the foreign religion of Buddhism and the worship of local kami—the practices that would become Shinto.  So, resistance to Buddhism is initially depicted as a resistance to foreign influence and the need to continue to support indigenous belief.  The reality, however, is much more complex. First is the role of kami worship in the expansion and exercise of State power.  The archaeological record demonstrates some expansion of Yamato ritual in the spread of various kofun styles —especially the royal keyhole shaped kofun, which were clearly adopted by others, demonstrating Yamato's influence.  More subtly, we see the spread of Yamato ritualists to various parts of the archipelago, and eventually the spread of various beliefs—though it may be somewhat difficult to say just when belief in any particular kami started at this period.  Remember, though, the way that powerful physical icons of the kami, such as mirrors and swords, had been taken by the Yamato sovereign and held by the court.  We touched on this back in Episode 20, where we discussed on Yamato took on “guardianship” for various relics, almost like they were taking sacred hostages.  Worship of the kami was intertwined with statecraft, and spiritual power and political power were both a part of the mix along with actual military power.  If you could perform a ritual that people felt was effectual, that was seen as on par with actual governance.  We also see this in the way that various families identified with different kami, such as the Mononobe and their link to the deity of Isonokami shrine, and the Royal family with the deity of Mt. Miwa.  Worship, however, was already starting to take on a continental tinge, as we see in stories about various deities, and the practice of worship.  This was no doubt influenced by immigrants from the Korean peninsula, who brought their own stories and beliefs.  Furthermore, whenever nothing else seemed to be working, bringing in new and exotic ritual practices from across the sea was likely seen as New and Shiny.  It was, after all, the latest in spiritual technology, and that foreign-ness and lack of local understanding would have led not only to its also having a somewhat mysterious quality, but also in the power that comes with being the only ones to quote-unquote “understand” the power of it and how to translate it.  If you were a 5th or 6th century ritualist family, if you could get hold of things that seemed to be ancient practices from the continent that nobody else really knew or understood, you were automatically the local subject matter expert. Furthermore, there wasn't necessarily a single, unified concept of how the kami worked, either.  Kami worship was often localized, and then later would spread as others heard about particularly powerful kami and rituals.  But there was no single concept of “Shinto”—there's no evidence that Izumo, Yamato, and Kibi all had the same origin stories, and, in fact, the many different stories that make up the Age of the Gods in the Chronicles speaks to the idea that there were many different stories, depending on who you asked.  In many ways, this is even true today.  While there are general themes that most Shinto shrines and practitioners follow, ritual practices from place to place may vary wildly.  This is less so in places that were part of more unified systems, such as the shrines connected to the royal family or those regulated by State Shinto in the Meiji period through World War II, but even today you can find a variety of differing beliefs and rituals in Shinto, even as most things appear to be the same on the outside.  A shrine's teachings may have local meaning or local rituals that are not practiced elsewhere, though many will fall into a recognizable cultural milieu that tends to make them more standardized.  As a small, but visible example, different shrines may have different omamori—protection amulets—that they offer.  While most offer amulets against sickness, disaster, or for attaining goals, some may have specific amulets for the martial arts, while others may have more specific amulets about love and marriage.  These will often be based on those things which the shrine and its kami are most associated with. In many ways, the Soga clan's acceptance of and use of Buddhism early on emphasizes this kind of spiritual borrowing, but to an extent that went well beyond what anyone else had done.  Most groups or families seem to have borrowed bits and pieces from the continent and then applied them to their local customs, but the Soga appear to have taken on Buddhism wholesale.  The benefit was that Buddhism wasn't just a few new practices—it was an entire corpus of material, with a rich written tradition.  Of course the writing was primarily in Sinic script, which was not exactly accessible to most people.  And early attempts at building temples and holding worship demonstrate a clear lack of understanding of Buddhist rites and rituals – indeed they are described much more like what one might expect to see in kami worship, with an emphasis on Buddhist “feasts”.  This may have been an attempt to make these new practices more accessible, but I believe that it is more likely that these early attempts at Buddhism were trying to treat the Buddha as another kami, through which the Soga family could control access to rites and rituals and thus gain political power through their perceived spiritual power.  It didn't hurt that, when they finally did build some temples, they were in the continental style, even further illustrating the Soga family's connection with all of these new fangled ideas coming over from across the sea. This was likely facilitated by the Soga family's connections to the immigrant community, particularly to various people from Baekje whom they sponsored and who, in turn, would be able to assist them in various ways.  These included people like Shiba Tattou and his family, who were regularly assisting Soga no Iname and Soga no Umako in their endeavors.  This may in part explain why early Buddhist images were coming over from Baekje, Yamato's ally at the time, though that may have been coincidental or even a catalyst—it isn't entirely clear. It is also intriguing to me that I have not seen a clear reference to a Soga family shrine.  Perhaps the Soga themselves were from the continent, originally—that may explain some of the earlier Soga names that appear to reference the peninsula and even Goguryeo.  Then again, it is hard to say—it may be that the Soga family shrine was never of as much import as their eventual attachment to Buddhist institutions. For those in power who could see how the Soga family was using this new religion, it is little wonder that they pushed back against it.  They had no particular reason to see Buddhism as anything particularly special, but they no doubt knew that the Soga would use it as a platform to further enhance their position.  And the powers-that-be succeeded several times, it would seem, in resisting Soga attempts to found a new ritual center. The Soga, however, had already gained considerable power outside of Buddhism.  Much of their rise is not entirely catalogued, but by the time of Soga no Iname, things were looking good.  The Ohotomo family was on the decline, which likely created something of a power vacuum that Soga no Iname was able to exploit.  By the way, there is a thought that early on the position of “Muraji” was actually superior to that of “Omi”, and it may be that the “Oho-omi” position was not quite as prestigious as that of Ohomuraji.  This is obscured by the fact that by the time of the Chronicles, the Oho-omi position clearly eclipsed the position of Ohomuraji, and that is projected back into the distant past by the Chroniclers.  This would speak to the idea that the Soga family was actually ranked behind the Ohotomo and the Mononobe, originally, but their Omi family was on the rise, and eventually their position as Oho-omi, the Great Omi, became the most influential position at court. This may go along with the fact that Soga no Iname is also given the personal kabane of Sukune in the Chronicles, which is described as the highest personal title that could be bestowed on an individual.That also speaks to his personal power and influence at court.  Of course, he is described by these terms from early on, even though he likely received them later in his career, and so it can be difficult to track just when he came to the peak of his effectiveness.  There is also the possibility that some of it is projected back on him because of his offspring, though even then he was still likely someone of consequence to be able to have those familial connections with the royal family in the first place. I suspect that much of Iname's position was likely derived from his access to Baekje and other immigrants and their access to reading, writing, and the new technologies that the court was hungering for.  Iname then parlayed that position into strategic marriages with the royal house.  Several consorts were from the Soga lineage, daughters of Soga no Iname.  Their sons and daughters, while royal princes and princesses, would also be connected to their Soga relatives.  This was a not uncommon ploy, as we've seen it in many other cases as well.  However, then something happened that would disrupt the apple cart.  Remember hwo we talked about how a sovereign was supposed to be be descended from the royal family through both their paternal and maternal lines? Amekunioshi was succeeded by his son Nunakura Futodamashiki, aka Bidatsu Tennou.  His mother had been Ishi Hime, son of Amekunioshi's half-brother, Takewo Hiro Kunioshi Tate, aka Senka Tennou.  But when he died, his son, Hikobito, was not made sovereign.  Instead, the throne passed to his half-brother, Tachibana no Toyohi, aka Youmei Tennou, a son of Amekunioshi and a daughter of Soga no Iname—so royal blood on only half of the family's side.  Following him, we see a bloody fight for the throne, largely personified by the military forces of the Mononobe v. those of the Soga.  Remember, the Mononobe had started as the Be of the warriors.  They were expected to be the armies of the court, at least in Yamato and the archipelago.  In previous reigns they had been the ones to mete out punishment and to be given charge of places like the Yamato government's outpost in Kyushu, from which point armies would be launched against the continent.    They did not, however, have a monopoly on military power.  Many families participated in raids against the peninsula, so we can assume that there were many who had their own, private forces.  While the Mononobe may have been the court's warriors, they had also branched out into other areas of administration, as well as maintaining the ritual site of Isonokami. The Soga versus Mononobe fight also saw various royal princes pitted against each other, and many would-be sovereigns were killed.  Prince Hikohito, whom one might think as the eldest son of Nunakura was the heir presumptive, was killed, and the Mononobe ended up supporting Prince Anahobe against the Soga's candidate, Prince Hasebe.  However, both of these candidates were descended from daughters of Soga no Iname—nobody was putting up a candidate that truly had royal blood on both sides. In the end, the Soga were victorious, and they destroyed the Mononobe—though not entirely.  The Mononobe were certainly out of power, but they would continue to exist in a more minor role.  The Soga candidate, Hasebe, was then placed on the throne as Sushun Tenno, while Soga no Umako enjoyed unparalleled power as Oho-omi.  However, despite his Soga lineage, and the fact that Soga no Umako had helped put him on the throne, Hasebe was not necessarily going to let himself be controlled.  And so Soga no Umako resorted, we are told, to assassination, to clear the throne for someone else.  And that someone else was none other than Toyomike Kashikiya Hime, aka Suiko Tennou.  She is something of an enigma.  She is the first woman to be granted the title of “Tennou” by the Chroniclers, and several accounts make her seem like she was a shrewd operator.  She had been the second wife of her half-brother, Nunakura Futodamashiki, and she'd been in or near the halls of power since his reign.  And yet some believe her to be little more than a puppet for Soga no Umako, while others believe she was a consensus candidate who was largely inoffensive to the majority of the court.  This is further complicated by the fact that she didn't even name her own offspring as Crown Prince, designated to succeed her.  Rather, that position went to none other than her nephew, the Prince of the Upper Palace, Kamitsumiya, aka the Prince of the Stable Door, Umayado, more popularly known today as Prince Shotoku Taishi. Shotoku Taishi is a mytho-historical figure by all accounts.  While many believe that an actual prince existed, he is given credit for almost anything good that happened.  Although the Soga family was clearly responsible for bringing in Buddhism, it is Shotoku Taishi who is credited with spreading the holy religion.  He is also said to have written the first constitution for the state, and set up a court rank system similar to the continent, though still unique to Yamato.  He is said to have ruled jointly with his aunt, and is treated in later stories as a dharma king, even though he never took on the actual mantle of sovereign.  Of course, Soga no Umako also exerted a huge influence, and in the end it is hard to say exactly who held the real power amongst the three:  Kashikiya Hime, Prince Umayado, or Soga no Umako. Umayado was the first to pass away, however—which may have also contributed to his holy status as any problems could be passed off as belonging to his aunt or, even better, to his grand-uncle, Soga no Umako, who would follow Umayado in death a few years later, and then, finally, Kashikiya Hime herself would succumb to time.  They all passed away within a decade of each other, but Kashikiya Hime would manage to outlast them all. Through this reign, for all of the fighting and politics, many of the foundations were laid for a reimagining of the Yamato state, the sovereign, and the vehicles of power.  The court had spread their control through ritual, through the familial system, and through the establishment of Miyake—government outposts designed to control rice land and send tribute back in the form of tax.  However, now they were formalizing that structure and in so doing they were putting a legal framework around it.  Built around a continental model, the throne became the source of rank for the individual, not just the family, and that rank could be given out across the archipelago.  This set up some of what was needed to start to move towards a more bureaucratic state in the continental model. Certainly, we see that Yamato power had expanded.  Further out from Yamato, we see the round, keyhole shaped tombs becoming popular, while closer to the Nara basin, they actually began to die out.  In part this can be seen as a possible sign of Yamato control, since the local elites were no longer being represented as rulers, but in a lesser capacity.  However, it then takes a real turn as even the sovereigns—or at least the Soga descended sovereigns—are no longer buried in keyhole shaped tombs, either, and these tombs become smaller.  This may be, at least in part, because resources to build tombs were being redirected into the new temple building craze.  For whatever reason, Buddhism had caught on, at least amongst the elites.  If the Soga family had hoped to control Buddhism, they appear to have failed.  Numerous temples started up, tied to different families, most of them connected, in some way, with various immigrant groups in the archipelago.  Where this would go, we'll have to see. And that largely catches us up.  I skipped over a few things, but it is worth recalling the Haruna eruptions that we covered back in episode 87, which reminds us that the Chronicles really only give us a narrow view of everything that was going on.  Much of the history of the archipelago remains unrecorded, and is only understood through the archaeological record.  While a lot was happening in Yamato, there was plenty going on elsewhere, but we only see it when it touches on Yamato and their politics. And so we learn a little more about the creation of the Dazaifu, and we hear about natural disasters, such as earthquakes and floods, but only if they affect the Nara basin.  There are some hints in the fudoki, the local gazetteers that were compiled in the 8th century to catalog the local stories and histories, but we only have so much, and even then the stories aren't always easy to place in a truly chronological context.  Still, we can see some general themes running throughout this period. As we start into 2024, we'll finish up with the reign of Kashikiya Hime.   Before her reign ends, we'll also see the rise of the Tang dynasty on the continent—a new inspiration for Yamato, but also a new threat, especially as they ally with Silla.  Also, with Prince Umayado gone, who will next take the reins of power?  And what will happen with the Soga family?  Will Umako's children prove as formidable as he was?  There is plenty more to look forward to. Until then, Happy New Year!  As usual, thank you for listening and for all of your support.  Thanks also to my lovely wife, Ellen, for her continued work at helping to edit these episodes! Remember, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Pemerintah mulai menguji coba penerapan multi lane free flow di jalan tol Desember ini. Uji coba sangat terbatas dimulai di ruas tol Bali-Mandara. Ada potensi implementasi MLFF di tol mundur ke 2025. Dengarkan obrolannya bersama Direktur Jalan Bebas Hambatan Ditjen Bina Marga, Triono Junoasmoro. --- Send in a voice message: https://podcasters.spotify.com/pod/show/detikfinance/message

Hi Car Chats fam, We hope you enjoyed this special guest episode with Ariana and her boyfriend Jack, sharing their travel adventures from Japan. Our favourite places: - Team Lab planets, Tokyo (https://www.teamlab.art/e/planets/) - Universal Studios, Osaka - National Bunraku Theatre, Osaka - traditional puppet show (https://www.ntj.jac.go.jp/bunraku.html) - Okonomiyaki village, Hiroshima - Japanese pancake - Herb garden, Kobe - Nara - deer park & Todaiji temple - Kiyomizu-dera temple, Kyoto - Ichiran, a ramen chain where you eat in a booth - Hakata Issou, the BEST tonkatsu (pork) ramen, Fukuoka - Try Monjayaki (a type of Japanese pancake) in Tokyo - A happy pancake, Harajuku, Tokyo Cooking class: - Luna Nueva, Tokyo (https://www.instagram.com/luna_nueva_tokyo_jce/), booked on https://www.byfood.com/ Matcha recommendations: - Day trip to Uji from Kyoto (buy matcha powder from Nakamura tokichi, enjoy a matcha latte at Tsujirhai honten) - Suzukien Asakusa, Tokyo (matcha ice-cream) - Ippodo Tea, Kyoto & Tokyo (buy matcha powder & tea here) - Nana's green tea, all over Japan (iced matcha latte) - Saijoen, Nagoya (matcha soft serve & iced matcha latte) Other: - Klook app for booking transport (JR), tourist attractions etc. - Sims direct for data SIM card - Japan Travel app for transport/maps Sending Love, Car Chats girlies - Ariana (@sofoody) & Liannah (@meadow.blu.creative) x P.S Don't hesitate to reach out to us via Instagram (@car.chats) or email (@car.chats.contact@gmail.com).

Pol, Bud, and Art chat game dev gouging, weird movies, and quiet revolts. Bud's Weekly Geek-out 07:50 – Unity's game install fee Coming Soon 14:02 – Monsters Of California (in theatres December 5) 17:37 – Aquaman and the Lost Kingdom (in theatres December 20) (Zoner Mary) 23:07 – Percy Jackson and The Olympians (eight-episode Disney+ series, December 20, two-episode premiere) 24:58 – The Fall of the House of Usher (Netflix eight-episode series, October 12) 28:57 – Frasier (Paramount+ series, October 12) 32:18 – Dream Scenario 35:30 – The Wonderful Story of Henry Sugar (Netflix film, September 27) 38:05 – Nandor Fodor & The Talking Mongoose (in theatres September 1, digital September 19) 39:53 – Our Flag Means Death (Max series, S2, October 5) 40:59 – Stop Making Sense (A24 remaster, IMAX September 22, theatres September 29) 43:34 – The Marvels in IMAX (November 10) NOT Coming Soon 44:45 – Winning Time canceled at HBO after two seasons 49:18 – Lando on Disney+ is going from a series to a movie Geek News Proper 52:59 – Marvel visual effects workers unanimously vote to unionize 55:43 – Which streaming service cancels TV series at the highest 58:50 – Tim Burton says he's in “quiet revolt” over Michael Keaton reprising Batman 1:03:10 – Stephen King says his wife threatened divorce if he didn't stop playing Mambo No. 5 1:04:13 – September 14 Nintendo Direct Super Mario RPG (November 17) Luigi's Mansion 2 HD (Dark Moon, previously only on DS, 4-player co-op, summer 2024) Princess Peach: Showtime! (March 22) (Swordfighter Peach, Detective Peach, Kung-Fu Peach, and what looks like Chef Peach?) Paper Mario: The Thousand Year Door (2024, played it and four other games, but not the OG) Prince of Persia: The Lost Crown (January 18, or January 15 w/ deluxe edition) Trace Memory (now called Another Code: Recollection, with the OG + sequel, January 19) Mario Kart 8 Deluxe – Booster Course Pass FINAL Wave 6 Mario vs. Donkey Kong (puzzle platformer w/ stolen Mini Mario toys, February 16) Trombone Champ (out now, gyro or IR controls, nearly 50 songs, up to 4-player co-op) Nintendo Museum (opening March 2024 in Uji, Kyoto Prefecture) Zelda & Ganondorf amiibo (November 3) Noah & Mio amiibo (Xenoblade Chronicles, January 19) Sora amiibo (Super Smash Bros. Ultimate, 2024) Tomb Raider I–III Remastered (February 14, old/new graphics, all expansions, secret rooms) Detective Pikachu Returns (October 6) Contra: Operation Galuga (2024) WarioWare: Move It! (November 3) Splatoon 3 DLC: Side Order (spring 2024) new Among Us map (“the Fungle”) Reviews and Recommendayshes 1:11:56 – last week's Ahsoka Join The Geek-out Podcast's Facebook page (where we'll release new episodes, and where you can talk with us) and Facebook group (where fans of the podcast can gather and talk geeky stuff)! Questions? Comments? Corrections? Suggestions? e-mail geekout@TheZone.fm Subscribe to The Zone's Geek-out Podcast on Apple Podcasts. Or, copypasta this link to subscribe using your podcatcher of choice: https://omny.fm/shows/the-geek-out-podcast/playlists/podcast.rss And, get more Zone podcasty goodness at TheZone.fm/podcast

Berita Koran Tempo hari ini: Uji coba kereta cepat Jakarta-Bandung yang rencananya pada 18 Agustus mundur ke September 2023; Melobi Elon Musk untuk puskesmas; Desakan merevisi UU Peradilan Militer untuk menghapus eksklusivitas TNI. — Kunjungi https://s.id/spesialmerdeka untuk mendapat diskon berlangganan Tempo Digital Premium selama setahun. Bantu kami memahami Anda untuk meningkatkan kualitas jurnalistik Tempo lewat survei: http://bit.ly/tcosurvei  Baca informasi mendalam Tempo dengan mengunduh aplikasi Tempo.   --- Send in a voice message: https://podcasters.spotify.com/pod/show/berita-utama-koran-tempo/message

Comme toutes nos perceptions nous n'avons qu'une vision et compréhension partielle du temps. La pratique de la méditation (zazen) nous aide à nous ouvrir à une autre dimension du temps qui n'est pas seulement celle du passage et de l'impermance mais celle de l'existence absolue de l'instant. Maître Dogen dans le chapitre "Uji" (Etre-temps, Le temps qu'il y a)exprime de façon poétique cette double expérience de la nature du temps. Dans ce teisho Konrad Maquestieau donne une introduction et quelques points de repères pour aborder le texte à partir de la pratique de zazen. Enseignement donné au dojo de Halle le 14 mai 2023. ======================================================= Net als al onze waarnemingen hebben we slechts een gedeeltelijke visie en begrip van tijd. De beoefening van meditatie (zazen) helpt ons om ons open te stellen voor een andere dimensie van tijd, die niet alleen die van voorbijgaan en vergankelijkheid is, maar die van het absolute bestaan van het moment. Meester Dogen drukt deze dubbele ervaring van de aard van de tijd poëtisch uit in het hoofdstuk 'Uji' (Zijn-tijd, De tijd die er is). In deze teisho geeft Konrad Maquestieau een inleiding en enkele referentiepunten om de tekst te benaderen vanuit de beoefening van zazen. Gegegeven in de dojo van Halle op 14 mei 2023.

Con música de Meshell Ndegeocello, Erik Trufazz, Temples, Uji, Aruán Ortiz Trio, Upstate y Snorre Kirk.

Are you a tea lover? Do you know about the various types of Japanese tea? In this episode, we take you on a journey to explore the unique and rich world of Japanese tea, from the misty mountains of Shizuoka to the lush fields of Uji. You'll discover the secrets of green tea, black tea, white tea, and many more, and learn how they differ in taste and health benefits. You'll also hear from Japanese tea experts who share their knowledge and passion for this ancient beverage. Whether you're a tea connoisseur or simply curious, join us for a cup of tea and an unforgettable experience. ⁠⁠See Full Blog Post / Transcript / Show Note --- Send in a voice message: https://podcasters.spotify.com/pod/show/japanesegreenteaco/message

Kenshō is a brand of exceptional matcha founded by Elena, who struggled to find high-quality matcha that tasted good and mixed well. She decided to solve this problem herself, inspired by her love for matcha. After testing over 10 varieties from Japanese farms, she found the most exceptional matcha from Uji, a farm that produces small batches using traditional practices and ancient tools. She uniquely packaged it to match the product's vibrant and energetic properties and inspire those with active lifestyles to seek clean, green energy alternatives. Kenshō's mission is to bring exceptional matcha to adventurers as a healthy, alternative energy source. Episode Highlights: - What is matcha - Best way to prepare matcha - How it's different than coffee - The benefits of matcha - & so much more! Connect with Elena & Kensho: - Website: kenshotea.com - Instagram: @kensho_tea Connect with Alex: - Currently accepting new clients worldwide! Work with me here - Free resources - Instagram: @nutritionmoderation - TikTok: @nutritionmoderation - Website: www.nutritionmoderation.com DISCOUNTS: - Get 15% off at Giddy Yo using code ALEXANDRAKING - Get 10% off at Pascoe using code ALEXKING10 - Get 10% off the TempDrop thermometer with code AFNUTRITIONMODERATION - Use code ALEXKING to get 10% off your Twistie cup at twistieonthego.com - Get 10% off at Greenhouse Juice using code NUTRITIONMODERATION - Order the Mira Starter Kit or the Mira Plus Bundle online at miracare.com using the promo code ALEXKING to get 10% off - Discount on US Supplements: https://us.fullscript.com/welcome/aking1654616901 - Discount on Canadian Supplements: https://ca.fullscript.com/welcome/aking

Uji coba terbesar di dunia berkaitan dengan 4 hari kerja seminggu baru saja selesai di Inggris dengan hasil yang menggembirakan.

My version of a creepy Japanese legend called Uji no Hashi Hime/The Maiden of the Bridge. Uncanny Japan is author Thersa Matsuura. Her other shows are Uncanny Robot Podcast and The Soothing Stories Podcast. Check out her books including The Carp-Faced Boy on Amazon. If you'd like to help support the podcast and have a bedtime story read to you monthly, please visit Patreon. Buy Me a Coffee (one-time contribution): https://buymeacoffee.com/uncannyjapan Join our Discord server: https://discord.gg/XdMZTzmyUb Twitter: https://twitter.com/UncannyJapan Facebook: https://www.facebook.com/uncannyjapan/ Patreon: https://www.patreon.com/thersamatsuura Instagram: https://www.instagram.com/uncannyjapan/ YouTube: https://www.youtube.com/channel/UCmbTSrQe1cxBy522vxAI8Bg Website: https://www.uncannyjapan.com/ Credits Intro and Outro music by Julyan Ray Matsuura

VIDEOS: CBDC infrastructure announced for America May 2023, first they need digital iD. Resist! (4:04) I Confronted Congresswoman AOC On Her Support For Nuclear War and Ukrainian Nazis (2:03) Tulsi Gabbard savages Democratic Party in exit announcement (1:00) You're Not Going To Believe This! | Mark Steyn & Eva Vlaardingerbroek – Dutch Farmers (8:45) New Rule: A Unified Theory of Wokeness | Real Time with Bill Maher (HBO)   Folic Acid Supplement Linked With Reduction in Suicide Attempts and Self-Harm University Of Chicago, October 10, 2022 Study finds folic acid treatment is associated with decreased risk of suicide attempt. The common, inexpensive supplement was linked with a 44% reduction in suicide attempts and self-harm. With nearly 46,000 people in America dying by suicide in 2020, it is one of the leading causes of death in the US. To decrease the risk of suicide, experts recommend many strategies and treatments including psychotherapy, economic support, peer support, and medications such as antidepressants. Few if any would be likely to put folic acid supplements on that list. However, an eye-opening study recent conducted at the University of Chicago may change that. The study, published on in JAMA Psychiatry, used data from the health insurance claims of 866,586 patients. It investigated the relationship between folic acid treatment and suicide attempts over a two-year period. They found that patients who filled prescriptions for folic acid, also known as vitamin B9, experienced a 44% reduction in suicidal events (suicide attempts and intentional self-harm). Robert Gibbons, PhD, the lead author of the study, is hopeful that these findings could improve suicide prevention efforts, especially because of how accessible folic acid is. He is the Blum-Riese Professor of Biostatistics and Medicine at the University of Chicago. “There are no real side effects, it doesn't cost a lot of money, you can get it without a prescription,” Gibbons said. “This could potentially save tens of thousands of lives.” To investigate and further confirm the relationship between folic acid and suicide risk, Gibbons and his co-authors did this new study and focused specifically on folic acid, and accounted for many possible confounding factors, including age, sex, mental health diagnoses, other central nervous system drugs, conditions that affect folic acid metabolism, and more. Even after adjusting for all these factors, filling a prescription for folic acid was still associated with a decreased risk of attempting suicide. They even found that the longer a person took folic acid, the lower their risk of suicide attempt tended to be. Each month of being prescribed folic acid was associated with an additional 5% decrease in risk of suicide attempt during the 24-month follow-up period of their study. It also occurred to the authors that maybe people who take vitamin supplements, in general, want to improve their health and would thus be less likely to attempt suicide. To address this possibility, they did a similar analysis with another supplement, vitamin B12, as a negative control. But unlike folic acid, there didn't seem to be any relationship between vitamin B12 and risk of suicide. Zinc is cancer's worst enemy: This mineral is key to preventing cancer, scientists conclude University of Texas Arlington, October 3, 2022 Researchers from the University of Texas at Arlington have discovered the important role zinc can play in preventing cancer, especially the esophageal variety. Although past studies had indicated zinc had a protective effect on the esophagus when it comes to cancer, it wasn't clear why. A team of researchers led by Associate Professor of Nursing Zui Pan found that zinc has the incredibly useful ability to selectively stop the growth of cancerous cells while leaving normal esophageal epithelial cells intact. The researchers say their finding could help improve treatment for esophageal cancer and even provide some insight into how it might be prevented. Pan pointed out that many cancer patients have a zinc deficiency. It's a significant discovery; esophageal cancer is now the sixth-leading cause of cancer death in humans globally, and the average five-year survival rate for those with the disease is less than 20 percent. Zinc deficiency is a serious problem. It's needed for many of the proteins and enzymes in the body, and a lack of zinc can prevent cells from functioning properly, leading to the development of not only cancer but also other diseases. Zinc is also important for immune function and proper wound healing. According to the National Institutes of Health (NIH), adult men need 11 milligrams per day, while women need 8 milligrams. It's important not to go overboard, however; the NIH reports that zinc toxicity can cause adverse health effects, such as vomiting, diarrhea, headaches, and nausea. Listen! Birdsong is good for mental health Max Planck Institute for Human Development, October 13, 2022 When you next hear cheerful twittering of birds, you should stop and listen. Researchers from the Max Planck Institute for Human Development and the Universitätsklinikum Hamburg-Eppendorf (UKE) have shown that birdsong reduces anxiety and irrational thoughts. Their findings are published in the journal Scientific Reports. In the study, the researchers examined how traffic noise and birdsong affect mood, paranoia, and cognitive functioning by carrying out a randomized online experiment with 295 participants. These individuals heard six minutes of either typical traffic noise or birdsong with varying numbers of different traffic sounds or birdsongs. Before and after hearing the sound clips, the participants filled in questionnaires assessing their mental health and performed cognitive tests. The present study suggests that listening to birdsong reduces anxiety and paranoia in healthy participants. Birdsong did not appear to have an influence on depressive states in this experiment. Traffic noise, however, generally worsened depressive states, especially if the audio clip involved many different kinds of traffic sounds. The positive influence of birdsong on mood is already known, but to the best of the authors' knowledge, this study is the first to reveal an effect on paranoid states. This was independent of whether the birdsong came from two or more different bird species. The researchers also found that neither birdsong nor traffic noise influenced cognitive performance. In the researchers' view, the explanation for these effects is that birdsong is a subtle indication of an intact natural environment, detracting attention from stressors that could otherwise signal an acute threat. Taken together, the results suggest interesting avenues for further research and applications, such as the active manipulation of background noise in different situations or the examination of its influence on patients with diagnosed anxiety disorders or paranoia. Vegetable hormone helps reverse brain alterations caused by high-fat diets, obesity University of Jaume I (Spain), October 8, 2022 The Neurobiotechnology research team of the Universitat Jaume I (UJI) in Castellón, Spain, headed by professor Ana María Sánchez, has proven the positive effects of a vegetable hormone, helping reverse brain alterations caused by high-fat diets, type-2 diabetes, obesity and physical inactivity. “We have verified how a vegetable hormone, abscisic acid in green leafy plants, is able to counter the deleterious effects that a high-fat diet has on the central nervous system,” explains Ana María Sánchez. By making use of this molecule, expressed in plants, on an animal model with neuroinflammation induced by a high-fat diet, the results of the study “have shown that the alterations on the expression of some genes would be reversed, as well as alterations in the creation process of new neurons – neurogenesis -, while we also noted a decrease of the inflammation markers in the brain,” adds the UJI professor. The study carried out in the UJI analyzed the expression of several genes related to the insulin signaling pathway together with the expression of genes which act as neuroinflammation markers with quantitative PCR. This way, as researcher Alberto Ribes Navarro argues, “we have been able to prove that the expression of proteins required for the proper functioning of insulin (the IRS) decreases in neuroinflammatory situations induced by a high-fat diet.” “With the addition of abscisic acid to the high-fat diet it is possible to recover the expression of these genes, even reaching normal levels”, he adds. With a high-fat diet they noticed alterations to cognitive functions, which were also recovered with the vegetable hormone treatment. Diets High in Processed Fiber May Increase Cancer Risk University Of Toledo, October 13, 2022 The study found that men who had high processed fiber intake and high blood bile acid levels had a 40% higher risk of liver cancer. Fiber-enriched foods are often consumed by many individuals to promote weight loss and fend against chronic diseases like cancer and diabetes. Consuming highly refined fiber, however, may raise the risk of liver cancer in certain people, especially those with a silent vascular deformity, according to a recent study from The University of Toledo. “We have worked for a long time on this idea that all diseases start from the gut,” said Dr. Matam Vijay-Kumar, a professor in the Department of Physiology and Pharmacology in the College of Medicine and Life Sciences and the paper's senior author. “This study is a notable advancement of that concept. It also provides clues that may help identify individuals at a higher risk for liver cancer and potentially enable us to lower that risk with simple dietary modifications.” Vijay-Kumar's team published a major paper in the journal Cell in 2018 that revealed a large proportion of mice with immune system defects developed liver cancer after being given an inulin-fortified diet. Inulin is a refined, plant-based fermentable fiber that is sold in supermarkets as a health-promoting prebiotic. Additionally, it is often found in processed foods.The findings raised real questions about the potential risks of certain refined fibers, but only now do we understand why the mice were developing such aggressive cancer.” The new study offers a clear explanation — and may have implications that go beyond laboratory animals. As the team furthered its investigation, the researchers discovered all mice that developed malignant tumors had high concentrations of bile acids in their blood caused by a previously unnoticed congenital defect called a portosystemic shunt. While all mice with excess bile acids in their blood were predisposed to liver injury, only those fed inulin progressed to hepatocellular carcinoma, a deadly primary liver cancer. Remarkably, 100% of the mice with high bile acids in their blood went on to develop cancer when fed inulin. None of the mice with low bile acids developed cancer when fed the same diet. Dietary inulin is good in subduing inflammation, but it can be subverted into causing immunosuppression, which is not good for the liver. Theorizing that high bile acid levels might serve as a viable marker for liver cancer risk, Vijay-Kumar's team tested bile acid levels in serum samples collected between 1985 and 1988 as part of a large-scale cancer prevention study. The research team also sought to examine the relationship between fiber consumption, bile acid levels, and liver cancer in humans. There are two basic types of naturally occurring dietary fiber, soluble and insoluble. Soluble fibers are fermented by gut bacteria into short-chain fatty acids. Insoluble fibers pass through the digestive system unchanged. Intriguingly, researchers found high total fiber intake reduced the risk of liver cancer by 29% in those whose serum bile acid levels were in the lowest quartile of their sample. However, in men whose blood bile acid levels placed them in the top quarter of the sample, high fiber intake conferred a 40% increased risk of liver cancer. What kinds of exercise can boost long-term memory? Georgia Institute of Technology October 5, 2022 Think that improving your memory is all brain training and omega-3 supplements? Think again. A study from researchers at Georgia Institute of Technology in Atlanta suggests that working out at the gym for as little as 20 minutes can improve long-term memory. Previous studies have shown that memory may be improved by several months of aerobic exercises, such as running, cycling or swimming. However, the findings of the new study – published in the journal Acta Psychologica – demonstrate that a similar memory boost can be achieved in a much shorter period. “Our study indicates that people don't have to dedicate large amounts of time to give their brain a boost,” says Lisa Weinberg who led the project. As well as looking at aerobic exercise, Weinberg's team also examined how resistance exercise – weightlifting, push-ups and sit-ups – might affect memory. The team recruited 46 participants (29 women and 17 men), who were randomly assigned into two groups. For the first part of the experiment, all participants viewed a series of 90 images on a computer screen. These images were split evenly been photographs that had been classed “positive,” “neutral,” and “negative.” These ranged from pictures of children playing on a waterslide, to photographs of clocks, to images of mutilated bodies. The participants were asked to try and remember as many of them as they could. Next, the participants were randomized into “active” and “passive” groups and seated at leg extension resistance exercise machines. The active group were told to extend and contract each leg 50 times, at their personal maximum effort. The passive group were told to simply sit in the chair and allow the machine to move their legs. Two days later, the participants were again shown the original 90 images they had seen previously, but this time they were mixed in with 90 new photos that the participants had not seen before. The researchers found about 50% of the original photos were recalled by the passive group, while the active group remembered about 60% of the images. All of the participants were better at recalling the positive and negative images than the neutral images, but this was even more true for the active participants.

Las Monzen-machi son las antiguas calles de acceso a templos y santuarios que se convirtieron en lugares perfectos para dejarse el dinero Hace varios siglos, surgieron en Japón las monzen-machi, o calles de acceso a templos y santuarios. Como los peregrinos pasaban por ella, se fueron llenando de tiendas, restaurantes, casas de té y todo tipo de negocios. Y aunque parezca algo del pasado, han seguido existiendo y prosperando hasta la actualidad. Sólo que, en algunos casos, es difícil distinguir que antaño eran parte de ese camino de acceso al templo o santuario. En otros, sin embargo, se ve claramente su origen histórico. Además de mencionar una serie de nombres que comparten muchas de estas calles y que verás por todo Japón (Omotesando o Nakamise, por ejemplo), hacemos un repaso por algunas de las monzen-machi más importantes e interesantes que puedes ver en el Japón actual. Tokio y Kioto están representadas, desde luego, así como lugares a las afueras que puedes visitar en excursión de día (como Uji, Kamakura, Atago, Kibune y Kurama), pero también te contamos otras en Nagano, Fukuoka y Narita (la ciudad, no el aeropuerto :D). Mata ne! ¿Quieres colaborar con el programa? Colabora en Patreon Únete a la Comunidad Japonismo Reserva hoteles en Japón (y en todo el mundo) Consigue seguro de viajes (¡no sólo para Japón!) Busca los mejores vuelos Lleva Internet (pocket wifi o SIM) JR Pass para viajes ilimitados en tren ---- Continúa la conversación en: Web: https://japonismo.com Discord: https://discord.gg/hZrSa57 Facebook: https://facebook.com/japonismo Twitter: https://twitter.com/japonismo Instagram: https://instagram.com/japonismo Pinterest: https://pinterest.com/japonismo Newsletter semanal: http://eepurl.com/di60Xn

Matthew Kozan Palevsky reads a koan about two birds fighting over a frog and the beginning of Dogen's Time-Being (Uji), exploring the question of what it means to bear witness. He then provides this topic for writing: Take an object at hand that is not your notebook. What is included in this object? Dorotea Mendoza gives […]

Featured Beer:  Kyoto Matcha (Green Tea) IPA by the Kizakura Co. out of the "Uji" region in Kyoto, Japan; Join the crew as they tackle more of the creative and ridiculous listener and co-host provided random topics out of the hat! This episode has it all...great debates, occasional rants, movie quotes, and some of their funniest thoughts yet. So, grab your favorite beverage and jump on for the ride! Listeners Enjoy!!

At Glazier, in San Francisco, California, you'll find a range of scrumptious treats, including rolled ice creams, waffles, and hot and cold beverages such as Boba Tea made with organic and loose-leaf teas, and the finest matcha from Kyoto, Uji. Learn more at https://glazierrolls.com/boba-tea-coffee (https://glazierrolls.com/boba-tea-coffee)

Kioto y Osaka tienen mucho que ver, pero también muchos sitios interesantes cerca. Te hablamos de muchos de ellos para que personalices al máximo tu viaje. Kioto y Osaka son dos ciudades geniales para descubrir (de las que tenemos episodio específico, además). Pero es que tienen muchísimos destinos interesantísimos cerca que pueden ser fabulosas excursiones de día. Entre otras, en este episodio de Japón a fondo te hablamos de: Fushimi, sake e historia samurái (pero no Fushimi Inari, que sale en episodio de Kioto). Kobe, más que el terremoto y la carne de Kobe. Uji, té verde matcha y templos que salen en monedas de 10 yenes (el Byodo-in). Nagoya, la ciudad grande más olvidada por los turistas pero con mucho que ver. Himeji, el castillo más famoso pero también jardines preciosos. Hikone, otro castillo y carne de Omi. Nara, un clásico con sus ciervos, su Gran Buda y más. Ohara, templos en las montañas de Kioto (atentos al chiste malo en el episodio). Kibune y Kurama, onsen y templos en las montañas de Kioto. Okayama, castillo y uno de los jardines más bellos. Gifu City, un castillo con vistas que quitan el sentido y pesca con cormorán. Inuyama y su precioso castillo. Hiroshima y Miyajima, dos clásicos. Amanohashidate, una de las mejores vistas de Japón. Luego hay algunos otros sitios que se podrían hacer en excursión de día (y que te contamos) pero en los que nosotros preferimos hacer noche, porque son pueblos onsen o tienen mucho que ver (Kanazawa, Kinosaki Onsen, Kaga Onsen, etc.) Y finalmente, en Japonismo mini te hablamos de nuestra presencia en Fitur, la feria de turismo que tiene lugar en Madrid (justo en este momento), donde daremos charlas y además tendremos cena con miembros de la Comunidad Japonismo.  Hablamos muy brevemente del rediseño de Japonismo, el más ambicioso desde que comenzáramos la web hace justo 16 años, así como de comentarios de oyentes. Y la palabra japonesa del episodio es ganbarimasu y sus derivadas. Ya que acaba de empezar el año, vamos a animarnos entre todos para tener fuerzas para que 2022 sea un año fabuloso. ¡Nos escuchamos la semana que viene! ¿Quieres colaborar con el programa? Colabora en Patreon Únete a la Comunidad Japonismo Reserva hoteles en Japón (y en todo el mundo) Consigue seguro de viajes (¡no sólo para Japón!) Busca los mejores vuelos Lleva Internet (pocket wifi o SIM) JR Pass para viajes ilimitados en tren ---- Continúa la conversación en: Web: https://japonismo.com Discord: https://discord.gg/hZrSa57 Facebook: https://facebook.com/japonismo Twitter: https://twitter.com/japonismo Instagram: https://instagram.com/japonismo Pinterest: https://pinterest.com/japonismo Newsletter semanal: http://eepurl.com/di60Xn

Aspidistra elatior or cast iron plant, indigenous to Taiwan and Kuroshima, Uji and Suwanosejima islands of south Japan, is a ... Read more The post Cast Iron Plant Care appeared first on Plant Mom Care.