Podcasts about WA

On today's Bible Answer Man broadcast (07/28/26), Hank answers the following questions:My pastor quoted from Eugene Peterson's The Message Bible translation this Sunday, which bothered me. Can you share some wisdom on this? William - CA (0:48)What is your position on “Abraham's bosom”? Steve - UT (5:08)In John 3, what does Jesus mean by saying that one must be born of water and spirit to be born again? Danny - Modesto, CA (7:42)Where, in terms of what heaven is, is the physical body of Jesus? Eddie - Nashville, TN (9:55)Isaiah 40:22 says that God “sits enthroned above the circle of the earth.” What is the meaning of circle here? Ian - St. George, UT (15:11)What do you know about Sozo ministry from Bethel Church? Gale - Edmonds, WA (21:15)

Send us Fan MailThis week, we're hanging with the legend himself, Damon (aka Iam.Blacklabel) from Co-Op Chronicles, to talk life, love, and sports. Damon takes us deep into the gaming matrix to share what he's currently playing, and we finally ask the hard-hitting questions: What kind of mobile games does a "sophisticated" gamer actually play?

16th July 2026  Ajahn Santutthi hosted this week's meditation session at the Roleystone Family Centre. Roleystone Meditation Group's weekly classes are about an hour long and include a talk on meditation, meditating together, and questions & answers. The sessions are led by a Buddhist monk from Kusala Hermitage in Roleystone (Buddhist Society of WA). Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube   

Grab your hairspray and your jean jacket, because this week Dave and Rob are turning the clock back to 1986 to tackle one of the biggest rock albums of all time: Bon Jovi's Slippery When Wet. With over 28 million copies sold worldwide, this powerhouse record gave us legendary anthems like "Livin' on a Prayer," "You Give Love a Bad Name," and "Wanted Dead or Alive." But forty years after its release, we have to ask the ultimate question: does it still hold up as a masterpiece, or has it lost its edge? To help us settle the debate, we are thrilled to welcome back our good friend and resident rock aficionado, Dustin, to join the analysis! Together, the trio breaks down the tracklist, dissects the massive production that defined the arena-rock era, and discusses the cultural legacy of Jon, Richie, and the boys. Hit that play button to see if we're halfway there, or if this album is just shot through the heart—and let us know your thoughts in the comments below! Chapters 00:00 - Opening of show   Connect with Totally 80s and 90s Recall  Website: https://bleav.com/shows/totally-80s-and-90s-recall/  Email: 80s90srecall@gmail.com  Voicemail: (509) 426-4542  Linktree: https://linktr.ee/80s90srecall Send Us Actual Mail! PO Box 506, Sunnyside, WA 98944   Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Salon owner, founder of The Hair Symposium, hairstylist, and mentor @danielle.nishiyama shares her journey from a Spokane-based stylist to a leader creating change in the hair industry. She discusses the power of education, community, and innovation while sharing valuable insights on business growth, industry evolution, and building meaningful experiences that bring hairstylists together. This Week's Topics: • Journey From Behind the Chair to Industry Leader    • The start of the Hair Symposium    • Planning and Challenges of the Symposium    • The Growth of The Hair Symposium • Building Community Through Education and Connection • Taking Risks and Creating Bigger Opportunities    • The Evolution of Hair Trends, Services, and Client Expectations    • Using Technology and Marketing to Grow a Modern Salon Business   • The Future of Apprenticeships, Mentorship, and Industry Growth    • The Challenges Behind Creating a Large-Scale Industry Event • Innovating the Future of the Hair Industry   Video versions of our episodes are on our YouTube channel for you to watch! Subscribe to our channel The Hair Game on YouTube and check out 'The Hair Game Podcast' playlist. Our podcast thrives on the opinions of you, the listener... if you have a moment (and you are an Apple user), please leave us a rating & review on the Apple podcasts app or iTunes! Here's what you do: - Scroll down to 'Ratings & Reviews'  - Click on the empty purple stars (5 is the best)!  - Click on 'Write a Review' and let us know what you love most! Each rating & review helps us reach more and more of your fellow hair loves, and our goal is to help as many hairdressers as we can find success. Thanks in advance! FOLLOW US @thehairgamepodcast @salonrepublic @loveerictaylor   FOLLOW DANIELLE:    @danielle.nishiyama  @thehairsymposium  @craftstudiospokane Tickets for The Hair Symposium are available now — grab yours here: https://www.thehairsymposium.com/event-details/the-hair-symposium-october-25-26 The Hair Symposium will take place October 25–26, 2026, at the Montvale Event Center in Spokane, WA.

Salon owner, founder of The Hair Symposium, hairstylist, and mentor @danielle.nishiyama shares her journey from a Spokane-based stylist to a leader creating change in the hair industry. She discusses the power of education, community, and innovation while sharing valuable insights on business growth, industry evolution, and building meaningful experiences that bring hairstylists together. This Week's Topics: • Journey From Behind the Chair to Industry Leader    • The start of the Hair Symposium    • Planning and Challenges of the Symposium    • The Growth of The Hair Symposium • Building Community Through Education and Connection • Taking Risks and Creating Bigger Opportunities    • The Evolution of Hair Trends, Services, and Client Expectations    • Using Technology and Marketing to Grow a Modern Salon Business   • The Future of Apprenticeships, Mentorship, and Industry Growth    • The Challenges Behind Creating a Large-Scale Industry Event • Innovating the Future of the Hair Industry   Video versions of our episodes are on our YouTube channel for you to watch! Subscribe to our channel The Hair Game on YouTube and check out 'The Hair Game Podcast' playlist. Our podcast thrives on the opinions of you, the listener... if you have a moment (and you are an Apple user), please leave us a rating & review on the Apple podcasts app or iTunes! Here's what you do: - Scroll down to 'Ratings & Reviews'  - Click on the empty purple stars (5 is the best)!  - Click on 'Write a Review' and let us know what you love most! Each rating & review helps us reach more and more of your fellow hair loves, and our goal is to help as many hairdressers as we can find success. Thanks in advance! FOLLOW US @thehairgamepodcast @salonrepublic @loveerictaylor   FOLLOW DANIELLE:    @danielle.nishiyama  @thehairsymposium  @craftstudiospokane   Tickets for The Hair Symposium are available now — grab yours here: https://www.thehairsymposium.com/event-details/the-hair-symposium-october-25-26 The Hair Symposium will take place October 25–26, 2026, at the Montvale Event Center in Spokane, WA.

In today's episode of Truth Wanted, Kelley Laughlin and Rion Cultastic tackle epistemology, biblical morality, and the search for evidence!Adam in NC raises concerns about mythicism and how non-believers can be tricked into false claims. He argues that Jesus likely existed historically despite lacking strong scholarly support for mythicism. How do we separate historical claims from religious ones? What standards of evidence should we apply to ancient figures?Billy in KY challenges the show's claim about worshiping an evil God. The conversation heats up when hosts point to biblical slavery and the flood as examples. Billy defends religious people and shares his Iranian wife's perspective on Middle East conflicts. Can we separate believers from the beliefs they hold?Jake in MD, a deist, asks if there's truly no evidence for or against God. Hosts discuss ignosticism and the lack of a universal God definition. Jake argues for God based on cause and effect, but Kelley introduces indefinite causal order research. Does causality require a first cause?Eugene in WA insists God is all good, not evil. He claims physicists find God through research and that Jesus has more evidence than anything else. Eugene shares a nail gun incident as proof of God's intervention. Do personal experiences count as evidence for everyone?Thank you for joining us this week! We will see you next time!Become a supporter of this podcast: https://www.spreaker.com/podcast/truth-wanted--3195473/support.

Living in freedom is like throwing a party in your heart and in your head every day. We celebrated our freedom on Independence Day, but do we activate our freedom the rest of the year?In this episode, we will give you a High 5 of Freedom—5 tips on now you can live free all year long.The song we used for the intro was "Are You Happy" by Primitive Radio Gods. The ending song was "Make Someone Happy" by Jimmy Durante. We also used "Be Kind To Yourself" by Andrew Peterson. We don't own any rights.We would also like to give a special thanks to James Kocian, for the use of his amazing songs "Head Boppin", "Light As A Feather", Another Perfect Day", "More Beautiful" and "Mission". Check out more of his amazing stuff here www.JamesKocian.com or here www.Facebook.com/jameskocianmusic and tell him thanks from Happy Life Studios. Contact usLinktree: www.Linktr.ee/HappyLifeStudiosEmail: Podcast@HappyLife.StudioYo Stevo Hotline: (425) 200-HAYS (4297)Webpage: www.HappyLife.lol YouTube: www.YouTube.com/StevoHaysLinkedin: www.linkedin.com/in/steve-hays-b6b1186b/TikTok: www.tiktok.com/@happylifestudiosFacebook: www.Facebook.com/HappyLifeStudios Instagram: www.Instagram.com/HappyLife_Studios Twitter: www.x.com/stevehays If you would like to help us spread the HappyPayPal: www.PayPal.me/StevoHaysCash App: $HappyLifeStudiosZelle: StevoHays@gmail.comVenmo: @StevoHaysBuy Me A Coffee: buymeacoffee.com/HappyLifeStudioCheck: Payable to Hays Ministries or Steve Hays and send to 27240 213th Place S.E. Maple Valley, WA 98038

Speaker: Rob BerrethScripture: Matthew 7.13-29Episode Overview:As Jesus brings the Sermon on the Mount to its conclusion, He calls every listener to make a decision. The choice isn't simply between being religious or irreligious—it is between trusting ourselves or trusting Christ. Matthew 7:13–29 reveals two gates, two paths, and two destinations, reminding us that real righteousness begins with humility, grows through dependence on Jesus, and produces a life shaped by His Word. Rather than offering a list of rules to earn God's favor, Jesus invites us to enter through the narrow gate of grace and walk the path of authentic discipleship.Key Highlights:• Why Jesus presents two gates, two ways, and two destinations.• The difference between self-righteousness and Christ-dependent faith.• What it means to enter through the narrow gate by grace alone.• Why outward religious activity is not the same as knowing Christ.• How hearing and obeying Jesus flows from a transformed heart rather than a desire to earn God's acceptance.• The hope and assurance found in building your life on the solid foundation of Christ.Call to Action:Take time to honestly examine the foundation of your life. Are you relying on your own performance, or are you resting in the finished work of Christ? Ask God to deepen your dependence on Him, shape your heart through His Word, and give you the grace to faithfully follow Jesus one step at a time.Redeemer Church211 Northshore Dr. Bellingham, WA 98226www.redeemernw.org

The High cost of investing – how to keep more of what you make The tech trade is in tatters – chips entering correction. Earnings rolling in – investors seeing both sides of the story. And our guest this week – Tom McClellan of the McClellan Market Report. NEW! DOWNLOAD THE AI GENERATED SHOW NOTES (Guest Segment) Tom McClellan is a graduate of the U.S. Military Academy at West Point where he studied aerospace engineering, and he served as an Army helicopter pilot for 11 years. He began his own study of market technical analysis while still in the Army, and discovered ways to expand the use of his parents‘ indicators to forecast future market turning points. Tom views the movements of prices in the financial market through the eyes of an engineer, which allows him to focus on what the data really say rather than interpreting events according to the same “conventional wisdom” used by other analysts. In 1993, he left the Army to join his father in pursuing a new career doing this type of analysis. Tom and Sherman spent the next 2 years refining their analysis techniques and laying groundwork. In April 1995 they launched their newsletter, The McClellan Market Report, an 8 page report covering the stock, bond, and gold markets, which is published twice a month. They utilize the unique indicators they have developed to present their view of the market‘s structure as well as their forecasts for future trend direction and the timing of turning points. A Daily Edition was added in February 1998 to give subscribers daily updates on their indicators and also provide market position indications for stocks, bonds and gold. Their subscribers range from individual investors to professional fund managers. Tom serves as editor of both publications, and runs the newsletter business from its location in Lakewood, WA. The signup link is http://mcoscillator.com Check this out and find out more at: http://www.interactivebrokers.com/ Follow @andrewhorowitz Looking for style diversification? More information on the TDI Managed Growth Strategy – HERE Stocks mentioned in this episode: (AAPL), (SPCX), (SPY)

This is the seventh sermon in Christopher's sermon series: Getting to Know God: A Series Exploring the Doctrine of the Trinity. In this sermon, Pastor Christopher talks about the Deity of Christ, it's importance, and how it ties us to God. He breaks down how Jesus is fully God and fully human, and the indirect evidence of the Deity of Christ. Finally, Christopher talks about the Prediction, The Pronouncement, and The Preeminence of the Divine Son. Listen to learn more! Thanks for Listening...LAKEVIEW MISSIONARY CHURCH810 S. Evergreen Dr.Moses Lake, WA 98837509-765-5270www.LakeviewMissionaryChurch.comPastor Christopher sends a weekly update to our church every Wednesday with an encouraging article, prayer requests, and announcements. Subscribe here, http://eepurl.com/hC7SHDScripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Dr. Jonathan Hansen World Ministries International  Eagles Saving Nations  Dr. Jonathan Hansen - Founder & President  Rev. Adalia Hansen  Contact:  WMI  P.O. Box 277  Stanwood, WA 98292  (360) 629-5248  warning@worldministries.org  Subscribe to Eagle Saving Nations https://www.worldministries.org/eagles-saving-nations-membership.aspx  Sign up for Dr. Hansen's FREE newsletters http://www.worldministries.org/newsletter-signup.html  Order Dr. Hansen's book “The Science of Judgment” https://www.store-worldministries.org/the-science-of-judgment.html

Coffee shops are usually split into two categories - those that roast their own coffee and those that serve other roasters. Both have their strengths and weakness, and both offer a different experience to the customer. Is one better than the other? What do people prefer?In this episode, we dive into these questions and discuss the pros and cons of both models.Pick up our coffee here: https://mirrorcoffeeroasters.com/Find us on Instagram: https://www.instagram.com/mirrorcoffeeroasters/Mirror Coffee Roasters is a specialty coffee roaster located in Bellingham, WA

Dr. Jonathan Hansen World Ministries International Eagles Saving Nations Dr. Jonathan Hansen - Founder & President Rev. Adalia Hansen Contact: WMI P.O. Box 277 Stanwood, WA 98292 (360) 629-5248 warning@worldministries.org Subscribe to Eagle Saving Nations https://www.worldministries.org/eagles-saving-nations-membership.aspx Sign up for Dr. Hansen's FREE newsletters http://www.worldministries.org/newsletter-signup.html Order Dr. Hansen's book “The Science of Judgment” https://www.store-worldministries.org/the-science-of-judgment.html

Over the past 55 plus years, John Gilbert Luebtow has become one of the most respected names in contemporary glass sculpture. Inspired by Friedrich Froebel, the inventor of kindergarten, the artist developed innovative technical processes in glass-making, introducing and incorporating gesture and expressive qualities into impeccably finished sculptural components. A student of Harvey Littleton, Mark Peiser and others, Luebtow explored blown, cast, and fused glass, as well as other techniques. Lois Lambert Gallery, Santa Monica, California, presented Retrospective – From 1972 to 2023, a recent exhibition of work by 82-year-old Luebtow. Lambert wrote: "Luebtow has been creating art for over 55 years, specializing in kiln formed glass, and has become one of the most important names in contemporary glass sculpture. He is most known for his innovation in the technical processes of working with glass, developing his own methods and even building his own tools for creating large-scale glass sculptures and installations up to 25 feet tall. At the heart of Luebtow's artistic philosophy is a curiosity about the processes of creation and a commitment to forging something entirely new. Luebtow's work integrates glass with architecture, becoming equal parts artistic expression and engineering endeavors. Despite his skilled background in drawing, painting, and ceramics, Luebtow ultimately has chosen glass as his primary medium, as 'no other material deals with light, line, movement, change, intensity…all things visual…as glass does, while also paralleling life, having an inner and outer self, and an internal and external presence or being.'  Inspiration for Luebtow's work can be found in everything that is experienced in life, pairing beauty along with the reality of life's struggles. 'The events of our times, then and now, affect everything we do and are allowed to do. We are what we have experienced and what we remember.' Luebtow's sculptures, though not limited to, can be categorized by two different themes: political/social commentary and the abstraction of beauty. Many of Luebtow's sculptures use images of the American flag to reflect on and process political and social happenings. Other works utilize linear and geometric forms with added surface embellishment, to create technically perfect investigations of beauty and abstraction." Exploring rhythm and movement of line in sculptural form, Luebtow developed his Linear Form Series of cast and slumped glass sculpture. Working on a large scale required engineering skills to design and build kilns as large as 14' long x 10' wide x 4' tall to produce the elements for large scale architectural installations. Working with float glass, Luebtow left his mark on architectural spaces in and around Los Angeles, where his studio is located, and the country. His art required the design and building of equipment and development of processes that were almost as much art as the art itself. Projects such as Invenire, Ventus Vitae, and Sapere Aude were groundbreaking aesthetic and technical highlights of his career as a sculptor. Luebtow, a Milwaukee, Wisconsin native, holds a BA from California Lutheran College, and two distinct MFAs from UCLA (one in ceramics and one in glass). Since 1966, Luebtow has exhibited in over 175 exhibitions throughout the United States and abroad, including exhibitions at the Los Angeles County Museum of Art, CA; Tacoma Art Museum, WA; Zimmer Museum, CA; Corning Museum, NY; Carnegie Museum, PA; Oakland Museum of Art, CA; Santa Monica Museum of Art, CA; Louisville Art Museum, KY; Manhattan Beach Art Museum, CA; and Orange County Museum of Art, CA. His work has been commissioned by major public and private corporations including Hewlett-Packard (HP), ARCO (Atlantic Richfield), American Airlines, NESTLÉ (Carnation), and the Scripps Research Institute in La Jolla. Over 160 articles have been published about Luebtow's work. Wrote Shana Nys Dambrot for Patricia Correa Gallery: "John Luebtow has consistently addressed a quadrum of fundamental sculptural issues throughout his career: line, form, space, and light. These are broad considerations, to be sure; to a certain extent, they are inherent to all visual art media. What is significant in Luebtow's fidelity to this set of issues is not only his tenacity in the unraveling of their mysterious laws, but also the extraordinarily wide range of approaches he has drawn to them. The mystery he pursues is the technical spiritual identity of his medium. He searches within the sovereign form of his subjects for the abstract evidence of the energetic rhythm of movement."  For a full review of his career, Luebtow has written and published Glass, A Life Time of Creating,available now.  

ReferencesDiscov Immunol. 2024 Nov 19;3(1):kyae016Cell Metab. 2012 Jun 6;15(6):813-26. Dev Comp Immunol . 2020 Aug:109:103694. Guerra, DJ.2026. Unpublished LecturesMozart, WA. 1791. String Quintet in E-flat major, K. 614.https://music.youtube.com/watch?v=hEFu9iV0Zxw&si=xmWnzWorPG9Xtqzy

During his public ministry, Jesus brought hope and healing to the broken. In this message on John 5:1-15, Tim Stobbe, pastor emeritus of Waypoint North in Gig Harbor, WA, teaches on Jesus' healing of a disabled man, showing how Jesus' concern is not just for the man's body but for his soul.

・アニメフィロソフィ  ・言霊 Voice from Japan  ・日本のおウワサ  ・哲學と科学の統合  ・運命の羅針盤 / 2026年は一歩前へ｜丙午の開運アクション ・Wisdomの部屋    日本に受け継がれてきた「和」の智慧を、現代の哲學としてやさしく紐解くRadio WISDOM。　アニメ、言葉の力、文化伝統や心のあり方などを入り口に、今の世界を明るく生きるヒントを探ります。   1. Radio WISDOM brings the timeless Japanese wisdom of Wa – harmony - Into today's world. Through anime, the power of words, culture, and reflections on the human spirit, we explore wisdom for living well in a complex and changing world. 2.  Radio WISDOM — Japanese wisdom, gently reimagined as philosophy for modern life. 《 Podcast 》番組は

WA could be on track to match or break last season's record grain crop of just over 27 million tonnes.

This week Mark Pownall is joined by Sean Cowan, Jack McGinn, Isabel Vieira, Sam Jones and Claire Tyrrell to talk about the big events of the week in WA business and politics - including Vault Minerals, transition challenges, lithium and rare earths, Betts and Stax, IR disputes, Bill Gates' interest in NW data centres, Gloucester Park and more.

KGMI's Dianna Hawryluk and Jason Upton talk to Tomas Scheel about his run in the WA 2nd Congressional District primary.

W nowym odcinku wideokastu „Kultura na weekend” Janusz Wróblewski gości legendarnego twórcę polskiego kina gatunkowego, którym jest reżyser i scenarzysta Marek Piestrak. Powodem spotkania jest niesłabnący fenomen filmu „Klątwa Doliny Węży” z 1987 roku, który po latach zyskał status kultowy i doczekał się wznowień z komentarzami takich postaci jak Dorota Masłowska czy raper Łona. Rozmowa szybko przeradza się w fascynującą podróż do czasów PRL, gdy polscy twórcy, mimo ograniczonych środków, próbowali mierzyć się z rozmachem Hollywood. Jak to możliwe, że polsko-radziecko-estońska koprodukcja, okrzyknięta mianem „polski Indiana Jones”, przyciągnęła w samym Związku Radzieckim aż 25 milionów widzów? Nasz gość odsłania sensacyjne kulisy produkcji w Wietnamie, gdzie ekipa pracowała w ramach unikalnej umowy barterowej, nie wydając na zdjęcia ani jednego dolara. Reżyser opowiada o słynnej scenie na „moście grozy”: autentycznej, spróchniałej konstrukcji w dżungli, na którą filmowcy wczołgali się potajemnie, gdy wietnamska eskorta odjechała na chwilę z obawy o własne bezpieczeństwo. Nie brakuje też szczerych wyznań o „pięcie achillesowej” filmu: słynnym potworze, który reżysera początkowo „odrzucał” i wydawał mu się groteskowy, choć fani do dziś widzą w nim urok kina klasy B. Marek Piestrak wspomina również trudną współpracę z Romanem Wilhelmim, który próbował narzucać własną interpretację roli pilota, oraz idealne dopasowanie do wizji filmu Krzysztofa Kolbergera i Ewy Sałackiej. Ważnym wątkiem rozmowy są mistrzowie, którzy ukształtowali Piestraka. Reżyser przywołuje lekcje u Andrzeja Wajdy, który uczył studentów, że w tym zawodzie „trzeba mieć skórę nosorożca”, oraz miesięczny pobyt w Hollywood na planie „Dziecka Rosemary” u boku Romana Polańskiego. Dowiemy się także, dlaczego Marek Piestrak był jedynym twórcą, którego ekranizacje zyskały pełną aprobatę samego Stanisława Lema. To opowieść o pasji, kinie przygodowym, trikach na sznurkach, które miały dorównać Spielbergowi, i o tym, jak „węże robiły kasę” w czasach, gdy polskie kino nie bało się marzyć o wielkim widowisku. Czego dowiesz się z odcinka: 1. Jak dzięki sprytnej umowie barterowej nakręcono wielki hit w Wietnamie bez dewiz i jak wyglądały „tajne” zdjęcia na wiszącym moście? 2. Dlaczego Marek Piestrak wstydził się filmowego potwora i jak na ten efekt specjalny po latach zareagowali fani oraz raper Łona? 3. Jakie rady dawał młodym filmowcom Andrzej Wajda i co Marek Piestrak wyniósł z miesiąca spędzonego na planie u Romana Polańskiego w Hollywood?

In the summer of 1982, it became obvious that a serial killer was operating in the Tacoma area and dumping his victims in the waters of the Green River. In time, The Green River Killer, as the press soon dubbed him, would claim a staggering number of victims to become the most prolific serial killer in American history, a title he would hold until relatively recently. References Associated Press. 1985. "Bones found near Portland were from woman on Green River list."Daily Herald (Everett, WA), June 15: 1. —. 1985. "Green River case is tough, but not impossible: expert."Daily Herald (Everett, WA), September 18: 13. —. 1984. "Woman is identified as 27th Green River victim."Daily Herald (Everett, WA), October 16: 21. —. 1986. "Green River: 35th victim is identified."Daily Herald (Evertt, WA), May 5: 6. —. 1985. "County welcomes FBI help in Green River case."Kitsap Sun (Bremerton, WA), September 13: 23. —. 2001. "Green River suspect arrested ."Kitsap Sun (Bremerton, WA), December 1: 1. —. 1985. "Detectives doubt Green River killer has moved to Portland."Longview Daily News (Longview, WA), Janaury 1: 9. —. 1989. "Green River tas force could fold within a year."News Tribune (Tacoma, WA), December 9: 16. —. 1983. "'Green River Killer' may have slain 19 women."Spokane Chronicle, November 12: 1. CNN. 2003..December 19. Accessed June 19, 2026. https://www.cnn.com/2003/LAW/12/18/green.river.sentencing/. —. 2003.Green River Killer Gary Ridgway's statement to the court.November 5. Accessed June 17, 2026. https://www.cnn.com/2003/LAW/11/05/ridgway.statement/index.html. Cronin, Teresa. 1982. "Prostitution problem waning."News Tribune (Tacoma, WA), July 15: A4. —. 1984. "Slain daughter should be alive, her mother says."News Tribune (Tacoma, WA), July 1: 37. Daily Herald. 1990. "Green River case stuck, sheriff says."Daily Herald (Everett, WA), July 21: 11. Dardarian, Suki. 1982. "Slayings of five women linked, police believe."Daily Herald (Everett, WA), August 16: 2. Gildenhar, Jan. 1983. "As the death toll rises, police seek new leads."News Tribune (Spokan, WA), November 6: 14. Gillespie, Elizabeth. 2005. "Hiker finds skull of Green River killer victim."News Tribune (Tacoma, WA), November 23: 13. Gutman, David. 2024. "DNA testing, onbituary helped identify victim of Green River killer."Spokesman-Review (Spokane, WA), January 7: 5. Harden, Mark. 1985. "With no new murders in a year, Green River trail grows cold."Daily Herald (Everett, WA), January 6: 31. Ho, Vanessa, Hector Castro, and Tracy Johnson. 2001.A father led police to Ridgway in 1983.December 6. Accessed June 11, 2026. https://www.seattlepi.com/seattlenews/article/a-father-led-police-to-ridgway-in-1983-1073920.php. Hunter, Steve. 2024.Reichert shares details of Green River Killer case with Kent students.April 25. Accessed June 10, 2026. https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. —. 2024.Reichert shares details of Green River Killer case with Kent students.April 25. Accessed June 19, 2026. https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. Johnson, Gene. 2003. "Everett father's words draw tears."Daily Herald (Everett, WA), December 19: 1. McCarthy, Terry, and Nathan Thronburgh. 2002. "River of death."Time, June 3. News Tribune. 1983. "A killer is loose, does anyone care?"News Tribune (Tacoma, WA), November 9: 22. —. 1982. "Local prostitute among dead."News Tribune (Tacoma, WA), August 17: 1. —. 1982. "Police have Green River killer's mental profile."News Tribune (Tacoma, WA), September 21: 4. Rule, Ann. 2005.Green River, Running Red: The Real Story of the Green River Killer--America's Deadliest Serial Murderer.New York, NY: Pocket Books. Smith, Carlton, and Thomas Guillen. 1991.The Search for the Green River Killer.New York, NY: Onyx. State of Washington v Gary Leon Ridgway.2001. 01-01-10270-9 SEA (Superior Court of Washington for King County). Sullivan, Jennifer. 2012. "Another Green River victim ID'd."Longview Daily News, June 20: 3. Suttle, Gestin. 1993. "Skull found near Auburn identified as Bellevue woman, 19."News Tribune (Tacoma, WA), February 5: 20. Walter, Jess. 1990. "Possible suspects listed in killings."Spokane Chronicle, June 22: 3. Wilson, Duff. 2003.Profiler can't recall why he said letter wasn't from Green River killer.November 26. Accessed June 11, 2026. https://archive.seattletimes.com/archive/20031126/greenriver26m/profiler-cant-recall-why-he-said-letter-wasnt-from-green-river-killer. Cowritten by Alaina Urquhart, Ash Kelley & Dave White (Since 10/2022)Produced & Edited by Mikie Sirois (Since 2023)Research by Dave White (Since 10/2022), Alaina Urquhart & Ash KelleyListener Correspondence & Collaboration by Debra LallyListener Tale Video Edited by Aidan McElman (Since 6/2025) Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Seattle, Tacoma rank among worst U.S. cities for first-time home buyers; two surprising bright spots. Todd Blanche was grilled on Capitol Hill today during his confirmation hearing to become the next Attorney General. Guest: Jim Ciaciuch is the owner of Couple of Scoops Ice Cream and Candy in Gig Harbor which is committed to giving jobs to people with intellectual and developmental disabilities. // Big Local: Progressive pollster hands Marie Gluesenkamp Perez her latest ugly poll in WA-03. Spokane is seeking a nearly $1 million grant for public defenders as the county struggles to keep up with its caseload. Yet another a harbor seal has been shot in Bellingham. // You Pick the Topic: Bill Maher calls out NPR’s left-wing bias to one of its reporter’s face.

The baseline premise of Augmentative and Alternative Communication (AAC) rests on the fundamental principle that communication is an inherent human right rather than a privilege to be earned through baseline cognitive compliance. Too often, school systems and clinical providers inadvertently stall access to verbal alternatives by requiring non-speaking students to prove communicative readiness or complete repetitive testing metrics. Brenda Del Monte, an AAC specialist and author, alongside Sarah Kinsella, an assistive technology specialist, join Emily Kircher-Morris to discuss ways to reverse this traditional framework. They work to dismantle the clinical assumptions that hinder expressive access. TAKEAWAYS Communication should be an absolute human right that must be provided without pre-qualifying conditions, compliance mandates, or prerequisites of demonstrated cognitive readiness. Implementing top-down testing protocols on assistive devices turns natural expression into an artificial performance. The usage of hand-over-hand physical guidance to steer a student's selection on an assistive device overrides physical autonomy and lessens authenticity. Changing communicative environments requires a baseline differentiation between a user's current physical selection skills and their potential capabilities. Introducing descriptive, speech-generating tools does not reduce a child's internal drive to develop natural verbal language, and actively enhances social interaction. Our latest CE course for mental health professionals is available now online. It's called The New 3 Rs: Mindfulness-based Resilience, Regulation, and Relationships, and is facilitated by Dr Christopher Willard. In this course, we explore how resilience develops, what stress and overwhelm do to the developing nervous system, and why relational safety is not simply a nice addition to an intervention. The training video is available now, and is worth 1.5 APA- and NBCC-approved CE hours. Click here to take the course now. Brenda Del Monte is a speech language pathologist and an assistive technology evaluator and facilitator. She worked as an SLP in Washington state public schools for 7 years. She is currently a private practitioner in AZ where she does home based therapy, as well as AAC evaluations and trainings. Her background includes experience in the medical setting, private setting and birth-to-three. Her role at SETC involves teaching webinars and classes, creating video tutorials, and collaborating with districts on implementing assistive technology with children with a wide range of physical and cognitive abilities. She published the book I See You In There in October 2021. Sarah Kinsella is a Speech-Language Pathologist (SLP) passionate about empowering students with complex communication and learning needs through Augmentative and Alternative Communication (AAC). Holding a Master's degree in Speech, Language, and Hearing Sciences, Sarah has been providing support and training to children (birth-21), their families, and educators in WA state for nearly two decades. She currently works for the Special Education Technology Center (since 2015) where, in addition to providing technical assistance and training, she co-hosts and develops content for the "Awe and Wonder AAC & AT Podcast". Her background includes 11 years as a public school SLP, serving 6 of those years as district Assistive Technology (AT) Specialist. BACKGROUND READING Special Education Technology Center website, SETC on Facebook, Brenda's Technically Speaking website, Technically Speaking on Instagram, Technically Speaking on YouTube The Neurodiversity Podcast is on Facebook, Instagram, BlueSky, and you're invited to join our Facebook Group. For more information go to www.NeurodiversityPodcast.com If you'd like members of your organization, school district, or company to know more about the subjects discussed on our podcast, Emily Kircher-Morris provides keynote addresses, workshops, and training sessions worldwide, in-person or virtually. You can choose from a list of established presentations, or work with Emily to develop a custom talk to fit your unique situation. To learn more, visit our website.

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

URSULA'S TOP STORIES: A decision on Seattle's notorious bare buns beach // New US Attorney in Seattle fired in an hour // WA's rent cap for 2027 will be 9.7% // Chris Sullivan says it's completely okay to camp in the left lane // Ask Ursula!

On today's Bible Answer Man broadcast (07/15/26), Hank answers the following questions:Are there any prophecies that need to be fulfilled before Christ's return? Rick - Kelso, WA (0:47)Biblical grounds for government legislation on minimum wage? Peter - West Palm Beach, FL (4:26)Proverbs 18:21 — Do our words have power over life and death? Ken - Yonkers, NY (7:11) What about Yahweh ben Yahweh? Rodney - Memphis, TN (15:14)Responding to Muslims who say the Bible has been corrupted and that the Qur'an is perfect? Joshua - Charlotte, NC (16:20)Is the mark of the beast “www” instead of “666”? David - Nunnelly, TN (19:45)Clarify Jesus' saying that we can move mountains. Is this not support for speaking things into existence? David - Nunnelly, TN (24:19)

Auto-generated transcript: Bismillahirrahmanirrahim. Alhamdulillahi Rabbil-‘Alameen. Wassalatu wassalamu ala sharafi al-anbiya wal-mursaleen. Muhammadur Rasoolullah ﷺ wa ala alihi wa sahbihi wa sallam. Tasleeman kathiran kathira. Wa ma ba’du, my brothers and sisters, Allah subhanahu wa ta’ala said, Qul seeru fil ardi fanzuru kaifa bada al-khalqa. Allah said, go and tour in the land. Travel in the… Continue reading See the signs of Allahﷻ

The Industry Relations Podcast is now available on your favorite podcast player! Overview Rob and Greg are joined by Nick Aufenkamp (Realtor Gone Rogue), a Vancouver, WA-based broker and Substack writer, for a debate on the Zillow v. MRED lawsuit, private/exclusive listings, and whether the MLS should function as a public utility. Nick attended the preliminary injunction hearing in person and shares firsthand takeaways on Compass, MRED, and Zillow's roles in the case, followed by a wide-ranging debate on data access, buyer vs. public rights, Bright MLS's new listing rules, and NAR's recent guidance on exclusive listings. Key Takeaways Nick introduces himself: a broker of ~5 years in Vancouver, WA, founder of the DIY Home Buyer Academy, and writer of the Realtor Gone Rogue Substack, launched in February 2026. Nick recaps the Zillow v. MRED preliminary injunction hearing, which determines whether MRED must keep Zillow's data feed live for 40,000+ Chicagoland listings. Discussion of whether Compass's move to feed out-of-state listings into MRED forced MRED's hand, and whether MRED "got played" in its partnership with Compass. Debate over whether an MLS has an implicit geographic boundary, and who gets to define "objective criteria" for listing access under the 2008 DOJ/NAR settlement. Analysis of Bright MLS's new rule letting agents skip syndication and price/days-on-market tracking without penalty, and how it could reshape Compass's "3-phase marketing" strategy. Core philosophical debate: does the general public have any rights to MLS data, or only buyers — and does treating the MLS as a "public utility" mean it should be regulated as one? Rob and Greg spar over whether hiding listing data (price, days on market) erodes public trust or simply reflects a legitimate marketing strategy. Discussion of fiduciary duty and lawsuits as a check on bad-actor brokerages, versus more mandatory disclosure rules. Closing debate on whether NAR is still genuinely invested in the MLS, and whether its recent guidance on exclusive listings is too little, too late. Links Realtor Gone Rogue   Connect with Rob and Greg Rob's Website  Greg's Website    Watch us on YouTube   Our Sponsors: Cotality  Notorious VIP The Giant Steps Job Board    Production and Editing Services by Sunbound Studios  

All programs: https://rumble.com/c/WarningTVJonathanHansen  Website: https://www.worldministries.org/  Dr. Jonathan Hansen World Ministries International  Eagles Saving Nations  Dr. Jonathan Hansen - Founder & President  Rev. Adalia Hansen  Contact:  WMI  P.O. Box 277  Stanwood, WA 98292  (360) 629-5248  warning@worldministries.org  Subscribe to Eagle Saving Nations https://www.worldministries.org/eagles-saving-nations-membership.aspx  Sign up for Dr. Hansen's FREE newsletters http://www.worldministries.org/newsletter-signup.html  Order Dr. Hansen's book “The Science of Judgment” https://www.store-worldministries.org/the-science-of-judgment.html

WA farmer and vice president of the NFF John Hassell says he's concerned about the possible outcomes of a US investigation into lamb imports, one of Australia's key export markets.

In the message Pastor Taylor preachers on the Bible character UZZAH and the undeniable weight and obedience we ought to have when it comes to Gods calling! Passion shouldn't be override the calling that God has for your life!follow us on instagram @reallifechurchwa 26201 180th Ave. SE Covington, WA 98042 Sundays @ 8:30 | 10 | 11:30

What happens when you pit the neon-soaked, high-energy pop of the mid-80s against the smooth R&B and heavy hip-hop beats of the mid-90s? In this episode, Dave and Rob go head-to-head in the ultimate musical time-travel debate: 1985 vs. 1995. By pulling up the data and looking at the official top 5 year-end hits on the US Billboard Hot 100 for each year, the guys break down how a single decade completely transformed the landscape of popular music. We're matching up the smooth saxophone of Wham!'s "Careless Whisper" and Madonna's untouchable "Like a Virgin" against the genre-defining power of Coolio's "Gangsta's Paradise" and TLC's legendary double-feature of "Waterfalls" and "Creep." Dave and Rob unpack the cultural impact, the production styles, and how these tracks have aged over the years. Hit that play button to find out which mid-decade lineup took home the crown, and let us know in the comments below: are you team '85 or team '95? Chapters 00:00 - Opening of show Playlists  Spotify: https://open.spotify.com/playlist/0K0QAawREuZwAdquHYqANx?si=gceEtdYmQ_aHZn8rYiN2kQ  Apple: https://music.apple.com/us/playlist/1985-vs-1995/pl.u-JPAZBZmFW5r8gY?ls Connect with Totally 80s and 90s Recall  Website: https://bleav.com/shows/totally-80s-and-90s-recall/  Email: 80s90srecall@gmail.com  Voicemail: (509) 426-4542  Linktree: https://linktr.ee/80s90srecall Send Us Actual Mail! PO Box 506, Sunnyside, WA 98944 Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In the summer of 1982, it became obvious that a serial killer was operating in the Tacoma area and dumping his victims in the waters of the Green River. In time, The Green River Killer, as the press soon dubbed him, would claim a staggering number of victims to become the most prolific serial killer in American history, a title he would hold until relatively recently. References Associated Press. 1985. "Bones found near Portland were from woman on Green River list."Daily Herald (Everett, WA), June 15: 1. —. 1985. "Green River case is tough, but not impossible: expert."Daily Herald (Everett, WA), September 18: 13. —. 1984. "Woman is identified as 27th Green River victim."Daily Herald (Everett, WA), October 16: 21. —. 1986. "Green River: 35th victim is identified."Daily Herald (Evertt, WA), May 5: 6. —. 1985. "County welcomes FBI help in Green River case."Kitsap Sun (Bremerton, WA), September 13: 23. —. 2001. "Green River suspect arrested ."Kitsap Sun (Bremerton, WA), December 1: 1. —. 1985. "Detectives doubt Green River killer has moved to Portland."Longview Daily News (Longview, WA), Janaury 1: 9. —. 1989. "Green River tas force could fold within a year."News Tribune (Tacoma, WA), December 9: 16. —. 1983. "'Green River Killer' may have slain 19 women."Spokane Chronicle, November 12: 1. CNN. 2003..December 19. Accessed June 19, 2026. https://www.cnn.com/2003/LAW/12/18/green.river.sentencing/. —. 2003.Green River Killer Gary Ridgway's statement to the court.November 5. Accessed June 17, 2026. https://www.cnn.com/2003/LAW/11/05/ridgway.statement/index.html. Cronin, Teresa. 1982. "Prostitution problem waning."News Tribune (Tacoma, WA), July 15: A4. —. 1984. "Slain daughter should be alive, her mother says."News Tribune (Tacoma, WA), July 1: 37. Daily Herald. 1990. "Green River case stuck, sheriff says."Daily Herald (Everett, WA), July 21: 11. Dardarian, Suki. 1982. "Slayings of five women linked, police believe."Daily Herald (Everett, WA), August 16: 2. Gildenhar, Jan. 1983. "As the death toll rises, police seek new leads."News Tribune (Spokan, WA), November 6: 14. Gillespie, Elizabeth. 2005. "Hiker finds skull of Green River killer victim."News Tribune (Tacoma, WA), November 23: 13. Gutman, David. 2024. "DNA testing, onbituary helped identify victim of Green River killer."Spokesman-Review (Spokane, WA), January 7: 5. Harden, Mark. 1985. "With no new murders in a year, Green River trail grows cold."Daily Herald (Everett, WA), January 6: 31. Ho, Vanessa, Hector Castro, and Tracy Johnson. 2001.A father led police to Ridgway in 1983.December 6. Accessed June 11, 2026. https://www.seattlepi.com/seattlenews/article/a-father-led-police-to-ridgway-in-1983-1073920.php. Hunter, Steve. 2024.Reichert shares details of Green River Killer case with Kent students.April 25. Accessed June 10, 2026. https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. —. 2024.Reichert shares details of Green River Killer case with Kent students.April 25. Accessed June 19, 2026. https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. Johnson, Gene. 2003. "Everett father's words draw tears."Daily Herald (Everett, WA), December 19: 1. McCarthy, Terry, and Nathan Thronburgh. 2002. "River of death."Time, June 3. News Tribune. 1983. "A killer is loose, does anyone care?"News Tribune (Tacoma, WA), November 9: 22. —. 1982. "Local prostitute among dead."News Tribune (Tacoma, WA), August 17: 1. —. 1982. "Police have Green River killer's mental profile."News Tribune (Tacoma, WA), September 21: 4. Rule, Ann. 2005.Green River, Running Red: The Real Story of the Green River Killer--America's Deadliest Serial Murderer.New York, NY: Pocket Books. Smith, Carlton, and Thomas Guillen. 1991.The Search for the Green River Killer.New York, NY: Onyx. State of Washington v Gary Leon Ridgway.2001. 01-01-10270-9 SEA (Superior Court of Washington for King County). Sullivan, Jennifer. 2012. "Another Green River victim ID'd."Longview Daily News, June 20: 3. Suttle, Gestin. 1993. "Skull found near Auburn identified as Bellevue woman, 19."News Tribune (Tacoma, WA), February 5: 20. Walter, Jess. 1990. "Possible suspects listed in killings."Spokane Chronicle, June 22: 3. Wilson, Duff. 2003.Profiler can't recall why he said letter wasn't from Green River killer.November 26. Accessed June 11, 2026. https://archive.seattletimes.com/archive/20031126/greenriver26m/profiler-cant-recall-why-he-said-letter-wasnt-from-green-river-killer. Cowritten by Alaina Urquhart, Ash Kelley & Dave White (Since 10/2022)Produced & Edited by Mikie Sirois (Since 2023)Research by Dave White (Since 10/2022), Alaina Urquhart & Ash KelleyListener Correspondence & Collaboration by Debra LallyListener Tale Video Edited by Aidan McElman (Since 6/2025) Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

We talk about our projects, including fleece preparation and spinning. Kelly questions Marsha's plans for a sweater from longwool. What do you all think? What should Marsha do with the not quite 700 yards of yarn that didn't come out the way she planned? Full notes with photos and links can be found in the podcast section of our shop website: TwoEwesFiberAdventures.com Join the community on Ravelry or become a patron and support the show on our Patreon Page. Subscribe on Apple Podcasts or Subscribe on Android. It's July, but there is still time to participate in our  June Survey on sourcing yarn, fiber, and supplies. Marsha's Projects Compass Moon Creations: Finished! About 500 yards of about DK or worsted from 10 ounces of merino in a blue/green. Realized that when pulling from inside and outside, one single ends up with more twist. Harder to spin. Sheridan Flats Spinning: Finished! Purchased 24 oz of 80/15/6 wool/mohair/silk roving in the colorway Kaleidoscope. The owner said to spin at a worsted weight for best results. Mill is Olympic Yarn & Fiber located in Cosmopolis, WA. I was really surprised that I ended up with only about 650 yards of worsted weight yarn. I overplied the first skein but ran it through my wheel and took out a lot of the twist. Looks and feels so much better. Trillium Lake by Kay Hopkins: Using Queensland Collection Coastal Cotton Fine. I'm getting close to finishing. Putting in the purl rounds of hen and then will bind off. The sleeves should go quick as there are just a few rounds of stockinette and then ribbing Mellow Mood Top: by Julia Piro. Using Queensland Collection Eco Twist in the colorway Crimson Canyon. Socks: Using Madeline Tosh sock in the colorway Plum Tree. Silver Bags: Sewing bags with pacific cloth to protect silver. Sounds posh.

Auto-generated transcript: Bismillāh ar-Raḥmān ar-Raḥīm. Alhamdulillāhi Rabbil-‘Alameen. Wa salātu wa salāmu ‘alā ash-sharafi al-anbiyā’ wa al-mursaleen, Muḥammadur Rasūlullāh ﷺ, wa ‘alā ālihi wa sahbihi ṣallam. Tasleeman takhtirun kathira. I’m Abadu, my brothers and sisters. The ultimate reason that people like to accumulate or want to accumulate wealth, the final, ultimate reason, the biggest thrill, the… Continue reading How to become influential

After a crazy dream and watching the FIFA World Cup game with England and Norway, I decided to share a couple of funny stories I had in my travels to both Norway and England. The song we used for the intro was "Are You Happy" by Primitive Radio Gods. The ending song was "Make Someone Happy" by Jimmy Durante. We also used "Get Outta My Dreams, Get Into My Car" by Billy Ocean. We don't own any rights. Contact usLinktree: www.Linktr.ee/HappyLifeStudiosEmail: Podcast@HappyLife.StudioYo Stevo Hotline: (425) 200-HAYS (4297)Webpage: www.HappyLife.lol YouTube: www.YouTube.com/StevoHaysLinkedin: www.linkedin.com/in/steve-hays-b6b1186b/TikTok: www.tiktok.com/@happylifestudiosFacebook: www.Facebook.com/HappyLifeStudios Instagram: www.Instagram.com/HappyLife_Studios Twitter: www.x.com/stevehays If you would like to help us spread the HappyPayPal: www.PayPal.me/StevoHaysCash App: $HappyLifeStudiosZelle: StevoHays@gmail.comVenmo: @StevoHaysBuy Me A Coffee: buymeacoffee.com/HappyLifeStudioCheck: Payable to Hays Ministries or Steve Hays and send to 27240 213th Place S.E. Maple Valley, WA 98038

In this episode, we feature the beloved Irish novelist Emma Donoghue, in conversation with OPB’s Crystal Ligori, from the 2025 Portland Book Festival.  Emma Donoghue has extraordinary range, writing for the screen, and the stage, as well as authoring many acclaimed novels. Her international bestseller Room was a New York Times Best Book of 2010 and a finalist for the Man Booker, Commonwealth, and Orange Prizes, and it is what brought her fame and readers all over the world.   She joined us on stage to discuss The Paris Express, a novel based on an 1895 disaster at the Paris Montparnasse train station that went down in history when it was captured in a series of surreal, extraordinary photographs.  It’s a propulsive novel set on a train packed with a fascinating cast of characters who hail from as close as Brittany and as far as Russia, Ireland, Algeria, Pennsylvania, and Cambodia. Members of parliament hurry back to Paris to vote; a medical student suspects a girl may be dying; a secretary tries to convince her boss of the potential of moving pictures; two of the train's crew build a life away from their wives; a young anarchist makes a terrifying plan, and much more.   Emma Donoghue is the author of sixteen novels, including the award-winning national bestseller Room, the basis for the acclaimed film of the same name. Her latest novel is The Paris Express. She has also written the screenplays for Room and The Wonder and nine stage plays. Her next film (adapted with Philippa Lowthorpe from Helen Macdonald's memoir) is H Is for Hawk. Born in Dublin, she lives in Ontario with her family.  As one of the local hosts of OPB's “All Things Considered”, Crystal Ligori seeks out unique stories from diverse communities, often focusing on food systems, pop culture, and LGBTQ+ communities. She also narrates OPB's Emmy-award winning documentary food series “Superabundant” and was the longtime producer/editor for Literary Arts' weekly radio program and podcast “Literary Arts: The Archive Project”. Before joining OPB, Crystal was a host at KUFO in Portland, OR, KZZU in Spokane, WA and KBGA in Missoula, MT. Her work has been heard nationally on NPR Newscasts, APM's “Marketplace”, PRX's “Living on Earth,” and NPR's “All Things Considered”.  An alumna of the School of Journalism at the University of Montana, she has three SPJ awards for television feature reporting and LGBTQ+ Equity Reporting in audio, a Hearst Journalism Award for broadcast news radio features, and shares three regional Emmy awards for her work on Superabundant. 

Speaker: Rob BerrethScripture: Matthew 7:7-12Episode Overview:Jesus' invitation to "ask, seek, and knock" is far more than encouragement to pray occasionally—it is a call to live every day as children who confidently depend on a perfectly good Father. In Matthew 7:7-12, we discover that the foundation of prayer is not our worthiness or persistence, but God's character and the finished work of Christ. As we learn to trust our Father's wisdom, goodness, and generosity, we are also transformed into people who extend that same generosity to others. The path from confident prayer to Christlike love is much shorter than we often imagine.Key Highlights:• Why Jesus repeats "ask, seek, and knock" and what it teaches us about a life of continual prayer.• How the goodness of the Father gives us confidence to bring every need before Him.• What it means to trust God even when His answers differ from our expectations.• Why our confidence in prayer rests entirely on Jesus Christ and His saving work.• How experiencing God's generosity reshapes the way we treat difficult people through the Golden Rule.Call to Action:Bring your needs honestly and specifically before your Father this week. Rather than carrying life's burdens in your own strength, ask Him for the wisdom, grace, strength, and provision you need each day. Then, having received His generosity, intentionally reflect His heart by treating others with the same kindness, patience, and grace He continually shows to you.Redeemer Church211 Northshore Dr. Bellingham, WA 98226www.redeemernw.org

5pm - Seattle business owners hope Club World Cup improvements become permanent // Chris Reykdal: "The electrician driving his F-350 that was a voting union Democrat 20 years ago, we've lost the majority of them." // Six months in, WA has paid unemployment to more than 100 striking workers // First black bear uses Snoqualmie Pass I-90 animal bridge // Rantz: Washington spent $6.2 million for one bear to cross in 8 years // John on why this is actually WORTH the money // GUEST - PRESTON HUNSAKER - Landscape Foreman in Buckley and Former Center Back for the Legacy Football Club in Mexico // Why Us Soccer Has A Talent Disadvantage // LETTERS

Auto-generated transcript: Bismillāh ar-Raḥmān ar-Raḥīm. Alḥamdulil-lāhi Rabbil-‘Ālamīn. Wa salātu wa salāmu ‘alā ash-sharafi al-anbiyā’ wal-mursalīn, Muḥammadin Rasūlallāh ṣallallāhu ‘alayhi wa ‘alā ālihi wa sahbihī wa sallam. Tasleeman kathīran kathīra, khamma ba’duh. Now, brothers and sisters, we are talking about the issue of belief, *Imān bil-Ghaib*, belief in the Akhīrah, and how that is the fundamental… Continue reading Belief in Al-Ghayb – #3

WA superintendent proposes life skills class for high school seniors // He Earns $33 an Hour as a Costco Cashier. Now He’s a Millionaire. // Unpacking Costco’s incredible benefits and employee retention //  Nolan Wells' family demands answers after missing teen found dead on Mississippi island   

WA superintendent proposes life skills class for high school seniors // He Earns $33 an Hour as a Costco Cashier. Now He’s a Millionaire. // Unpacking Costco’s incredible benefits and employee retention //  Nolan Wells' family demands answers after missing teen found dead on Mississippi island 

Auto-generated transcript: Bismillāh ar-Raḥmān ar-Raḥīm. Alḥamdulilāhi Rabbil-ʿĀlamīn. Wa salātu wa salāmu ʿalā ash-sharafi al-anbiyāʾi wal-mursalīn. Muḥammadur Rasūlullāh ṣallallāhu ʿalayhi wa ʿalā ālihi wa sallam. We were talking about the fundamental principle in Islam, which is Iman bil-Ghaib—the belief in the unperceivable. And we believe not because we have seen, nor because we have experienced, but… Continue reading Belief in Al-Ghayb – #2

In the summer of 1982, it became obvious that a serial killer was operating in the Tacoma area and dumping his victims in the waters of the Green River. In time, The Green River Killer, as the press soon dubbed him, would claim a staggering number of victims to become the most prolific serial killer in American history, a title he would hold until relatively recently. References Associated Press. 1985. "Bones found near Portland were from woman on Green River list." Daily Herald (Everett, WA), June 15: 1. —. 1985. "Green River case is tough, but not impossible: expert." Daily Herald (Everett, WA), September 18: 13. —. 1984. "Woman is identified as 27th Green River victim." Daily Herald (Everett, WA), October 16: 21. —. 1986. "Green River: 35th victim is identified." Daily Herald (Evertt, WA), May 5: 6. —. 1985. "County welcomes FBI help in Green River case." Kitsap Sun (Bremerton, WA), September 13: 23. —. 2001. "Green River suspect arrested ." Kitsap Sun (Bremerton, WA), December 1: 1. —. 1985. "Detectives doubt Green River killer has moved to Portland." Longview Daily News (Longview, WA), Janaury 1: 9. —. 1989. "Green River tas force could fold within a year." News Tribune (Tacoma, WA), December 9: 16. —. 1983. "'Green River Killer' may have slain 19 women." Spokane Chronicle, November 12: 1. CNN. 2003. . December 19. Accessed June 19, 2026.https://www.cnn.com/2003/LAW/12/18/green.river.sentencing/. —. 2003. Green River Killer Gary Ridgway's statement to the court. November 5. Accessed June 17, 2026.https://www.cnn.com/2003/LAW/11/05/ridgway.statement/index.html. Cronin, Teresa. 1982. "Prostitution problem waning." News Tribune (Tacoma, WA), July 15: A4. —. 1984. "Slain daughter should be alive, her mother says." News Tribune (Tacoma, WA), July 1: 37. Daily Herald. 1990. "Green River case stuck, sheriff says." Daily Herald (Everett, WA), July 21: 11. Dardarian, Suki. 1982. "Slayings of five women linked, police believe." Daily Herald (Everett, WA), August 16: 2. Gildenhar, Jan. 1983. "As the death toll rises, police seek new leads." News Tribune (Spokan, WA), November 6: 14. Gillespie, Elizabeth. 2005. "Hiker finds skull of Green River killer victim." News Tribune (Tacoma, WA), November 23: 13. Gutman, David. 2024. "DNA testing, onbituary helped identify victim of Green River killer." Spokesman-Review (Spokane, WA), January 7: 5. Harden, Mark. 1985. "With no new murders in a year, Green River trail grows cold." Daily Herald (Everett, WA), January 6: 31. Ho, Vanessa, Hector Castro, and Tracy Johnson. 2001. A father led police to Ridgway in 1983. December 6. Accessed June 11, 2026.https://www.seattlepi.com/seattlenews/article/a-father-led-police-to-ridgway-in-1983-1073920.php. Hunter, Steve. 2024. Reichert shares details of Green River Killer case with Kent students. April 25. Accessed June 10, 2026.https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. —. 2024. Reichert shares details of Green River Killer case with Kent students. April 25. Accessed June 19, 2026.https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. Johnson, Gene. 2003. "Everett father's words draw tears." Daily Herald (Everett, WA), December 19: 1. McCarthy, Terry, and Nathan Thronburgh. 2002. "River of death." Time, June 3. News Tribune. 1983. "A killer is loose, does anyone care?" News Tribune (Tacoma, WA), November 9: 22. —. 1982. "Local prostitute among dead." News Tribune (Tacoma, WA), August 17: 1. —. 1982. "Police have Green River killer's mental profile." News Tribune (Tacoma, WA), September 21: 4. Rule, Ann. 2005. Green River, Running Red: The Real Story of the Green River Killer--America's Deadliest Serial Murderer. New York, NY: Pocket Books. Smith, Carlton, and Thomas Guillen. 1991. The Search for the Green River Killer. New York, NY: Onyx. State of Washington v Gary Leon Ridgway. 2001. 01-01-10270-9 SEA (Superior Court of Washington for King County). Sullivan, Jennifer. 2012. "Another Green River victim ID'd." Longview Daily News, June 20: 3. Suttle, Gestin. 1993. "Skull found near Auburn identified as Bellevue woman, 19." News Tribune (Tacoma, WA), February 5: 20. Walter, Jess. 1990. "Possible suspects listed in killings." Spokane Chronicle, June 22: 3. Wilson, Duff. 2003. Profiler can't recall why he said letter wasn't from Green River killer. November 26. Accessed June 11, 2026.https://archive.seattletimes.com/archive/20031126/greenriver26m/profiler-cant-recall-why-he-said-letter-wasnt-from-green-river-killer. Cowritten by Alaina Urquhart, Ash Kelley & Dave White (Since 10/2022)Produced & Edited by Mikie Sirois (Since 2023)Research by Dave White (Since 10/2022), Alaina Urquhart & Ash KelleyListener Correspondence & Collaboration by Debra LallyListener Tale Video Edited by Aidan McElman (Since 6/2025) Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

02nd July 2026  Ajahn Santutthi hosted this week's meditation session at the Roleystone Family Centre. Roleystone Meditation Group's weekly classes are about an hour long and include a talk on meditation, meditating together, and questions & answers. The sessions are led by a Buddhist monk from Kusala Hermitage in Roleystone (Buddhist Society of WA). Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube   

09th July 2026  Ajahn Jhanarato hosted this week's meditation session at the Roleystone Family Centre. Roleystone Meditation Group's weekly classes are about an hour long and include a talk on meditation, meditating together, and questions & answers. The sessions are led by a Buddhist monk from Kusala Hermitage in Roleystone (Buddhist Society of WA). Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube  

I agreed to buy this Marysville, WA flip for $515K based on 10 pictures — then walked the property myself and found $35K in extra work I didn't know about. Instead of lowballing the seller, I tried a novation first, then renegotiated terms before price. Here's how we landed at $495K, and why that order matters. This is Part 1 of a 3-part series — Part 2 covers the property walkthrough, Part 3 covers the sale.

In the summer of 1982, it became obvious that a serial killer was operating in the Tacoma area and dumping his victims in the waters of the Green River. In time, The Green River Killer, as the press soon dubbed him, would claim a staggering number of victims to become the most prolific serial killer in American history, a title he would hold until relatively recently. References Associated Press. 1985. "Bones found near Portland were from woman on Green River list." Daily Herald (Everett, WA), June 15: 1. —. 1985. "Green River case is tough, but not impossible: expert." Daily Herald (Everett, WA), September 18: 13. —. 1984. "Woman is identified as 27th Green River victim." Daily Herald (Everett, WA), October 16: 21. —. 1986. "Green River: 35th victim is identified." Daily Herald (Evertt, WA), May 5: 6. —. 1985. "County welcomes FBI help in Green River case." Kitsap Sun (Bremerton, WA), September 13: 23. —. 2001. "Green River suspect arrested ." Kitsap Sun (Bremerton, WA), December 1: 1. —. 1985. "Detectives doubt Green River killer has moved to Portland." Longview Daily News (Longview, WA), Janaury 1: 9. —. 1989. "Green River tas force could fold within a year." News Tribune (Tacoma, WA), December 9: 16. —. 1983. "'Green River Killer' may have slain 19 women." Spokane Chronicle, November 12: 1. CNN. 2003. . December 19. Accessed June 19, 2026. https://www.cnn.com/2003/LAW/12/18/green.river.sentencing/. —. 2003. Green River Killer Gary Ridgway's statement to the court. November 5. Accessed June 17, 2026. https://www.cnn.com/2003/LAW/11/05/ridgway.statement/index.html. Cronin, Teresa. 1982. "Prostitution problem waning." News Tribune (Tacoma, WA), July 15: A4. —. 1984. "Slain daughter should be alive, her mother says." News Tribune (Tacoma, WA), July 1: 37. Daily Herald. 1990. "Green River case stuck, sheriff says." Daily Herald (Everett, WA), July 21: 11. Dardarian, Suki. 1982. "Slayings of five women linked, police believe." Daily Herald (Everett, WA), August 16: 2. Gildenhar, Jan. 1983. "As the death toll rises, police seek new leads." News Tribune (Spokan, WA), November 6: 14. Gillespie, Elizabeth. 2005. "Hiker finds skull of Green River killer victim." News Tribune (Tacoma, WA), November 23: 13. Gutman, David. 2024. "DNA testing, onbituary helped identify victim of Green River killer." Spokesman-Review (Spokane, WA), January 7: 5. Harden, Mark. 1985. "With no new murders in a year, Green River trail grows cold." Daily Herald (Everett, WA), January 6: 31. Ho, Vanessa, Hector Castro, and Tracy Johnson. 2001. A father led police to Ridgway in 1983. December 6. Accessed June 11, 2026. https://www.seattlepi.com/seattlenews/article/a-father-led-police-to-ridgway-in-1983-1073920.php. Hunter, Steve. 2024. Reichert shares details of Green River Killer case with Kent students. April 25. Accessed June 10, 2026. https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. —. 2024. Reichert shares details of Green River Killer case with Kent students. April 25. Accessed June 19, 2026. https://www.kentreporter.com/2024/04/25/reichert-shares-details-of-green-river-killer-case-with-kent-students/. Johnson, Gene. 2003. "Everett father's words draw tears." Daily Herald (Everett, WA), December 19: 1. McCarthy, Terry, and Nathan Thronburgh. 2002. "River of death." Time, June 3. News Tribune. 1983. "A killer is loose, does anyone care?" News Tribune (Tacoma, WA), November 9: 22. —. 1982. "Local prostitute among dead." News Tribune (Tacoma, WA), August 17: 1. —. 1982. "Police have Green River killer's mental profile." News Tribune (Tacoma, WA), September 21: 4. Rule, Ann. 2005. Green River, Running Red: The Real Story of the Green River Killer--America's Deadliest Serial Murderer. New York, NY: Pocket Books. Smith, Carlton, and Thomas Guillen. 1991. The Search for the Green River Killer. New York, NY: Onyx. State of Washington v Gary Leon Ridgway. 2001. 01-01-10270-9 SEA (Superior Court of Washington for King County). Sullivan, Jennifer. 2012. "Another Green River victim ID'd." Longview Daily News, June 20: 3. Suttle, Gestin. 1993. "Skull found near Auburn identified as Bellevue woman, 19." News Tribune (Tacoma, WA), February 5: 20. Walter, Jess. 1990. "Possible suspects listed in killings." Spokane Chronicle, June 22: 3. Wilson, Duff. 2003. Profiler can't recall why he said letter wasn't from Green River killer. November 26. Accessed June 11, 2026. https://archive.seattletimes.com/archive/20031126/greenriver26m/profiler-cant-recall-why-he-said-letter-wasnt-from-green-river-killer. 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