Podcasts about Waka

This week, we're stepping into Ireland's misty folklore with Fréwaka—the first Irish-language horror film, and oh boy, it does not hold back. This isn't just a spooky story; it's a raw, unsettling look at grief, guilt, and the shadows of tradition.Join us as we unpack the film's haunting atmosphere, dreamlike imagery, and the way it weaves Irish cultural roots into horror that lingers long after the credits. So light a candle, keep an eye on the shadows, and get ready for a conversation that's eerie, heartfelt, and just a little bit unhinged. Tangents include: besides our life updates, we go deep into the movie themes so enjoy!Send us a textSupport the showAll things TCHF: https://linktr.ee/twochicksandahorrorflickSupport the Show:Join our Patreon: https://www.patreon.com/twochicksandahorrorflickTCHF shop: https://twochicks.threadless.com/designs/podcast-cover-art/Connect with Us:Join our horror community on Discord: https://discord.gg/8WBByTQPFXWatch us on YouTube: https://www.youtube.com/@twochicksandahorrorflickFollow us on Social:Instagram: https://www.instagram.com/twochicksandahorrorflickFacebook: https://www.facebook.com/twochicksandahorrorflickTikTok: https://www.tiktok.com/@twochicksandahorrorflickTwitter: https://twitter.com/twochicksHF Send us your reviews, thoughts, and recommendations: twochicksandahorrorflick@gmail.com or visit our site https://www.twochicksandahorrorflick.com/

Ōama, aka Temmu Tennō, ascended the throne in the Kiyomihara Palace--a rennovated version of his mother's Later Okamoto Palace.  Here he ruled with a tremendous amount of authority, continuing the leverage the Ritsuryo system to centralize power in the throne.  We'll look at the layout of the palace, and also talk a little bit about what life was like for the members of the court who were serving Oama, and the state at large. For photos, diagrams, and more, see our blog at: https://sengokudaimyo.com/episode-134 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 134: An Image of the Court at Kiyomihara Maro sat under the eaves of the hall to which he was assigned.  The journey from Mino hadn't been so hard, but he was still far from his family, back home.  He knew as much as they did that serving at the court of the Great Lord was a tremendous opportunity.  He would be at the heart of the court, in the presence of those running the country, and he could learn a lot from them.  After passing his internship, he would have a chance to prove himself.  If he worked hard, he could look forward to continued promotion, with the greater stipend and influence that came with it. Maro had no illusions that he would someday be at the top of the court hierarchy, but perhaps he could make some modest improvements in his station.  His elder brother was expected to inherit their father's position back in Mino, but the court provided a different opportunity.  Maro had always been a quick learner, and had learned to read and write at an early age, devouring whatever knowledge he could get his hands on – and that had helped make him that much more desirable to the court.  Now he was learning the ins and outs of how it worked, mostly by doing odd jobs while observing the various interactions, the politics, and the rhythm of it all.  Life at the Court really was something.  And yet he still felt homesick.  And so here Maro sat, looking out at the full moon in the sky, its light so bright that he barely needed any other illumination.  Maro wondered at the idea that his family might be looking up at the same moon at the very same time.  As that image took hold, he could feel in the experience a poetic verse.  He took out one of the wooden slips used for labels and notes, scraped off the previous writing, and began jotting down his composition. He only got through a couple of lines before he heard his name being called, and since he was on night duty he put down the brush and the wooden slip.  Poetry would have to wait.  With everything put back away, he rushed off to find out what new task awaited him. So here we are, the year is 673 and we are at the start of a new era.  Ohoama, aka Temmu Tennou, had defeated his enemies and was now in the process of taking the reins of power and officially ascending the throne.  In so doing he was moving the capital from Ohotsu, on the shores of Lake Biwa, back to Asuka.  Arriving back, he took up residence in what is called the Shima palace for a few days, presumably as they prepared the Okamoto Palace for him.  At the same time, we are told that a “palace” was erected for Ohoama south of the Okamoto Palace, and this was called the Kiyomihara Palace. I'd like to spend this episode talking about this Kiyomihara Palace, and what life was like there, not just for Ohoama but for his new court.  While we talked about some of the other palaces, this is perhaps one of the better known from the archaeological record, and it is the backdrop for so much that happens.  Ohoama is even known as the Sovereign from Kiyomihara.  So let's talk about what the palace consisted of, and what it was, and a little bit about what life was like there.  In addition to that, we've discussed in previous episodes how Ohoama's ascension to the throne kicked off a whole new era in the evolution of the Yamato state, with numerous innovations and new paradigms in the idea of the ruler and the court and their relationship – so it's worth taking a closer look at the setting where all of that was happening, so we can try and put ourselves in the shoes of those doing the work, and understand their daily grind, as it were. There is unfortunately plenty about the Kiyomihara Palace that we don't know - it isn't like there is a detailed account of the palace in the records - but its ruins are probably the most complete of all those found in Asuka.  This makes sense, given that it would have been built over the earlier palace sites.  In fact, for the most part, the Kiyomihara Palace is just the Later Okamoto Palace, in other words where Takara Hime, aka Saimei Tennou, ruled, but updated and expanded to fit Ohoama's and his court's needs.  Archeological work in Asuka has done some tremendous work to help us understand the Asuka Palace Site.  By studying the various post holes, ditches, and other evidence, along with occasionally discarded items, we have a general idea of the palace's shape, and when we combine this with what we know from other sites—the Naniwa Palace ruins in Ohosaka, the Fujiwara palace ruins in Kashihara, and the Heijo-kyo ruins in Nara, among others—along with an understanding of how palaces were being built on the continent, we are able to piece together what we think was going on.  Of course these interpretations aren't unanimous, and there are parts that scholars will no doubt quibble over—such as the use of the Ebinoko compound, which I'll talk about in a bit—but in general we have a picture of what things probably looked like, at least from a layout perspective, and how the site may have been used. To start, let's go back for a moment to the Toyosaki Palace in Naniwa, the first palace purpose built for the new governmental system being brought over from the continent.  This was the palace of Karu Ohokimi, aka Koutoku Tennou, uncle to Naka no Ohoye.  It was built in the aftermath of the Isshin Incident of 645, an architectural centerpiece of the Taika reforms.  As you may recall, this was a massive undertaking.  This palace was largely rectangular, and consisted of three compounds from south to north, ranging from most to least public. Most people would enter from the south gate, later known as the Suzaku-mon, the gate of the crimson bird of the south, a pattern that would generally hold true for other palaces.  Entering the compound, you would find yourself in the Choshuden, a space holding two pavilions with several rooms where officials could change into or out of their official robes.  The gates to the Choshuden would open at sunrise for the clerks and functionaries would enter.  At the northern end of the Choshuden was the Southern gate of the Chodoin, the main working area of the court.  There were 14 halls, or Chodo, each one dedicated to a different ministry.  The size of these halls varied, likely based on importance or at least the size of their government portfolio. Most of the middle area of the Chodoin was open, but at the northern end was the gate to the Dairi, the inner palace.  This gate was flanked by two octagonal buildings, and it led to an area between the Chodoin and the Dairi where there sat the building that would become the Daigokuden.  This was the main audience chamber for meetings with the sovereign, who would preside and make pronouncements in the early morning hours, at the start of the day. To the north of the Daigokuden was the rest of the Dairi, where the sovereign's personal quarters lay, including the quarters for his consorts and children, maintained by his personal servants.And there were other gates into and out of the Dairi—after all, the palace was so large you didn't want to have to go through the Choushuden and Choudouin just to get to the sovereign's quarters.  Those who lived in the Dairi and those who worked there would be able to have their own entrances and exits. Let's contrast all of this with the Okamoto Palace in Asuka.  More precisely the Later Okamoto Palace.  This was the successor palace to the Itabuki palace, both of which were built for Takara Hime, aka Kougyouku—and by this point Saimei—Tennou.  In fact, Itabuki palace burned down at the end of 654, just as Takara Hime came to the throne a second time.  This palace was, in total, maybe the size of the Chodoin of the Toyosaki Palace, if that.  For one thing, there wasn't as much flat land easily available in the valley, but for another, the builders maybe didn't think they needed quite that much space and that many buildings.  You see, while the Toyosaki palace in Naniwa was likely meant to model the kind of infrastructure necessary for the Tang court, in Chang'an, Yamato was still building up its fledgling bureaucracy.  It wasn't like there were a flood of reports and correspondences coming in from all over the archipelago that had to be handled by an army of clerks.  At least not yet. The Okamoto palace, from what we can tell, was also a rectangle, once again facing south , on the east side of the Asuka river.  This palace did not necessarily have the same kinds of dedicated spaces as the Toyosaki Palace. The main gate that we know of was in the south, leading to a courtyard with another building—possibly the Ohoandono, alternatively the Ohoyasumidono or the Daianden.  This may have been an audience hall for meeting with public officials.  The ground here was covered in gravel, a fairly common thing for palace compounds. Though we don't know exactly what the buildings looked like, we have some idea based on the size and number of post-holes.  We also haven't found any ceramic tiles in or around the ruins so far, which suggests that Okamoto Palace did not have ceramic tile roofs as were common on temple architecture, but instead were likely covered with wooden shingles, like the Itabuki Palace that used to be in relatively the same spot.  From an archeological perspective, any tiled building of this size leaves a lot of indications behind: over the years tiles fall off, break, get buried, etc.  Even if, as was common, the court meticulously dismantled the buildings down and reused as much as they could, we would still expect to see some tiles or tile fragments in the ground where the pillars are found, and yet we find nothing of the sort.  To the east and west of the Ohoandono were long, narrow structures, oriented north to south rather than east to west.  These are thought to have been the offices where government officials could do their work. Moving into the northern section of the palace, the ground was paved with river stones.  There were two large buildings with small wings, running east to west, lengthwise, and situated on the same line as the Ohoandono.  These may have been what have been called the To no Andono, or outer Hall, and the Uchi no Andono, the inner hall, and they would have been used for ceremonies for those of the appropriate rank. The middle hall it seems was modified from its original form.  While it was similar in size and footprint to the hall north of it, the western wing of the southern hall at some point was destroyed—whether on purpose or accidentally—and it was replaced with what appears to have been a pond. On each side of this central area we see more space for buildings, but only some of the post holes have so far been uncovered.  There were other buildings further in the northernmost third of the compound that were likely for the sovereign's private usage, as well as a well, and what may have been a building for some kind of semi-private religious ceremony. This palace, the Okamoto Palace, was essentially what Ohoama started from when he  relocated the capital back to Asuka – but when he ascended to the throne, he did make a few changes.  Most notable was the creation of something called the ebinoko-kuruwa, the Ebinoko enclosure.  This was to the southeast of the main palace, and had a rectangular wall surrounding one large building and two smaller ones.  Interestingly, the buildings would appear to be oriented in a symmetrical shape that would suggest a southern entrance, like the other palace compounds we've been discussing, and yet the gate was to the west, opening to the area between the Ebinoko enclosure and the main palace.  And based on postholes and other evidence, there appear to have been at least four other rectangular buildings stretching out to the south, outside of the walls.  Some have theorized that the large building in the Ebinoko  was an early form of the Daigokuden, a ceremonial hall where Ohoama held court, rather than reusing the facilities of the old Okamoto palace.  Alternately,  perhaps it was actually more like the buildings of the Chodoin in Naniwa, where the different departments of the court actually did business, but here with all of the officials working in one, single building.  A third idea that others have suggested that this was actually Ohoama's private residence—again, somewhat odd given the size and shape and the fact that there were the seemingly larger facilities of the Okamoto palace already right there for the taking. So which is it?  We do have a clue in the record of the 15th day of the 9th month of 672, and the lines following it.  According to the Aston translation of the Nihon shoki: He removed his residence from the Palace of Shima to the Palace of Okamoto. In this year a Palace was erected south of the Palace of Okamoto, and the Emperor removed his residence thither that same winter.  This was called the Palace of Kiyomibara in Asuka. So it does seem like something was built south of Okamoto and that is where Ohoama resided.  It is somewhat uncommon for a sovereign to reuse an old palace like this.  Traditionally, sovereigns had regularly moved to new palaces, seemingly because of the attempts to avoid ritual pollution associated with death.  Of course, it had been a while since Takara hime had passed away, and Naka no Ohoye had moved everything to Ohotsu, but nonetheless, is it possible that the Ebinoko kuruwa was built to, in some way, give Ohoama new quarters? We may never know for sure.  There are plenty of inconsistencies.  For one, if it was meant as a residence, I would expect more buildings for his consorts and others.  There are also some things to note about the account in the Nihon Shoki.  For one thing, although the initial account calls this the Kiyomihara Palace,  the Chronicles also suggest that it wouldn't actually get that name until the 20th day of the 7th month of 686, about 14 years later. That record describes how a new era name was also announced:  the Akamitori, or red bird, era.  I don't want to get too much into it right now, but suffice it to say that a red, three legged crow is often depicted as the symbol of the sun; and the important south gate of the palace, the Suzaku-mon, is named for the vermillion bird of the south, one of the four guardian animals.  When this era name—more commonly read as “Shucho”, today, since era names are commonly red in on'yomi reading rather than kun'yomi—well, when it was declared, we are told that the palace was titled the Palace of Kiyomihara of Asuka. What are we to make of this? Well, today, it is assumed that the Kiyomihara palace refers to the Okamoto Palace starting from the creation of the Ebinoko-kuruwa and its occupation during what is assumed to be Ohoama's rule.  Earlier in the Nihon Shoki we are told that Ohoama was known as the Kiyomihara sovereign, and so even though that name technically wasn't applied to the palace until later, it makes some sense just to assume it applied from the start of Ohoama's renovations. One more thing that I would point out.  While we talked about the original Okamoto Palace and the newly built Ebinoko enclosure, they were arranged as though around a large open area, like a courtyard.  The original palace stood at the north, where one could enter the south gate of the palace, and then the Ebinoko enclosure sat on the east side of the courtyard, with its western gate between the two.  The southern and western sides of the courtyard, on the other hand, followed the snaking flow of the Asuka River. From about 675 to 681, on or about the 17th day of the first month of the year, it's recorded that the court held an annual archery shoot in the court of either the West or South Gate—which would seem to refer to this large area.  This makes sense, as the space is large enough to accommodate plenty of room for the range and for others to watch The archery exhibition   was held here, in the space between the two compounds, like clockwork until 681, when we are just told that it was held in the “Courtyard”, which feels like it is referring to an area inside the main compound of Kiyomihara. There are no more mentions of the tradition after 681, though there is an archery shoot in front of the South Gate on the 5th day of the 5th month of 685, but that was probably done as part of the regular 5/5 celebrations—a holiday today known as Kodomo no Hi, or Children's Day, but more traditionally known as Tango no Sekku, the Iris festival.  Some form of celebration on this date seems to have occurred throughout East Asia up until the modern day. Whether the archery stopped or just became such a standard thing that it was no longer noteworthy in the record, I can't really say.  However, one can possibly imagine what it was like, with all of the courtiers out there watching as the arrows shot down the field.  The occasional twang of bows and the faint whistle as it sped towards its target, hitting the target with a sharp thwack.  Murmurs from the crowd regarding how well—or how poorly—any given person was doing. Beyond the courtyard and what we know of the two compounds—the Kiyomihara palace and the Ebinoko Enclosure—there is plenty still to discover.  There were likely other compounds around the palace, possibly as an extension of the palace.  And then there were the temples: west, across the river, was Kawaradera, and north of the palace and surrounding compounds was Houkouji, or Asukadera.  There is even some evidence on the northwest edge of the compounds, southwest from Asukadera, of an ancient garden surrounding several manmade ponds. And so, the entire valley appears to have been filled with buildings and official spaces , running up against and being constrained by the natural features of the valley itself.  As I mentioned above, there just isn't that much buildable space in the Asuka valley, compared to other places like Naniwa.  And this contributed to one of the other problems that the court would have experienced: according to tradition,  the front of the palace and other buildings were all oriented south, but for this location, this meant that they didn't face the expansive fields of the Nara basin, but instead they faced the mountains themselves.  All in all, there was not much room here to grow, and yet the government and the court had grown, at least by all accounts. Though, how much had the court grown? Maybe not as much as we might expect, despite Ohoama's ambitions.  First of all there had been the purge of the powerful ministers at the head of the Afumi court, but there are some startling omissions in the records from the beginning of Ohoama's reign.  There is no mention of the Daijin, or Great Minister.  There is no Minister of the Right or Minister of the Left.  There is no Inner Minister, and there is no Great Minister of State.  There are mentions of the “kugyou”, or “Ministers of State”, which traditionally includes the Daijin, but there is no mention of the Daijin, suggesting that the “kugyou” of this time may have only referenced the heads of the 8 ministries of the Dajokan, the Council of State.  What does this mean? Many scholars interpret this period as a time of extremely centralized power.  Coming off of his military victory, Ohoama seems to have ridden a wave of support and control.  Combine that with the continued absorption of Tang dynasty propaganda-slash-government theory that saw the sovereign—the emperor—as the central authority, and one can see how Ohoama may have been able to do something that few sovereigns in Japanese history were able to actually do, which is to wield real power.  This may seem odd for a position translated into English most commonly as  “Emperor,” but as we've seen, in glimpses through the way they are depicted in the Chronicles, or through the archaeological record, which shows different loci of power and authority across the archipelago in ancient times, the Ohokimi, later dubbed the Tennou or Sumera no Mikoto, was not necessarily all powerful.  Not only did they have to contend with rivals to the throne, but even various court nobles who made their way into the centers of power.  From figures like Takeuchi no Sukune, to the Ohotomo, the Mononobe, and more recently the Soga—in all of these cases various nobles often held considerable power, though often in tension with one another. Sources of authority also varied.  There were the individual religious centers through which families exercised some ritual authority, while there was also more secular authority in the various court positions.  The Ohokimi certainly were respected, from what we can tell, and had a powerful source of authority going back to at least the holy kami of Mt. Miwa.  They even spread that authority through their kannushi, their priests, which they sent out as an extension of the state.  But they weren't entirely independent, either. But Ohoama seems to have reached a point where he did hold a tremendous amount of authority.  Because there is another telling omission from the chronciles: we don't see any more Soga members.  With the death of Soga no Akaye, the Soga family's influence seems to have disappeared this reign.  We also don't see that much about other prominent families compared to earlier: we see the Mononobe as ambassadors, and we see the Nakatomi are still conducting rituals.  But we don't see any of them rising to the same positions as their forebears.  Instead, we see a lot of focus on the Princely class—those members who claim some descent from a previous sovereign, or even the current sovereign, and how they, themselves, are divided up with their own system of ranks that are outside the civil service ranking system. Speaking of civil service, it does always strike me that the ranking systems of various east Asian courts very much resemble the way that, even today, many modern bureaucracies create wage scales for their civil servants.  In the US the most common such scale is the GS or “General Schedule” pay system.  In that system, positions are associated with a particular grade, between 1 and 15, and federal employees are also referred to in terms of those grades.  Grade typically reflects some level of seniority and pay.  It isn't a one-for-one analogy, of course: the court ranks in Yamato were handed out by the sovereign, or at least through their authority, as were the various court positions, though I doubt that Ohoama was spending much personal time approving promotions for a low level clerk writing down inventories and suchlike—but who knows.  But it does emphasize that this system is built to be a centralized bureaucratic monarchy, based on the continental model, and it now seems to have come into its own.  The court seems to have bought into the idea, and now, intentionally or not, much of their own position in society was directly tied to the autocratic whims of the monarch, or Ohoama himself. Indeed, some of the first records from the year 673 are focused on the court and court system.  The very first thing this entailed:  a banquet on the 7th day of the first month of the new year.  We are told that it was a “drinking party” or “shuen”, and boy does that draw some parallels with modern Japanese companies.  We aren't exactly given the form of this party, but we do have later examples.  There was likely a formal start, with various nobles set out at assigned seats based on their rank.  It was an official event, so officials would have been expected to wear the appropriate clothing, including their caps of rank, letting everyone know exactly who's who, and reinforcing the social hierarchy imposed by the rank system in the first place.  I suspect that it started with ritual and formality.  Later, you would have the after party, where people might more freely mingle and drink and recite poetry.  This was both an official and social occasion, because there really wasn't much of a line drawn between the two.  As a ritual, it displayed Ohoama's power over the state through his ability to host them all.  As a social function it was an important time in the political life of the court, where everyone was together, and you could find your cliques and supporters. Drinking alcohol, while being something that many enjoy for its own sake, was also a kind of religious observance.  Sake was made to be offered to the kami, as well as to be used at parties.  It was made from rice, the staple on which the agricultural success of the archipelago was based, and which held a particularly sacred place in other rituals and ceremonies. And then there was the poetry.  As would be true for much of Japanese history, poetry infused all aspects of life at the court, and being able to compose good poetry was just as important to one's social standing as reading, writing, and other such skills. There were generally two kinds of poetry practiced at the court.  There was the traditional Japanese poetry, or waka, with alternating verses of 5 or 7 syllables—more properly morae, but no need to get into that.  Then there was poetry composed in the Sinitic style.  Known as “Kanshi”, which translates directly as “Han Poetry”, this mimics the poetic forms brought over in literature from the continent.  It required a certain amount of education to be able to compose and was based on the characters, or kanji, used.  Kanshi can generally be divided into at least two categories.  There is the Kotaishi, or the Old Style Poetry, which consists of poetic form used prior to the Tang dynasty.  Then there is Kintaishi, or Modern Style Poetry, which is based on the forms from the Tang dynasty and later.  Kintaishi is usually recognized for adhering to more rules of structure and composition, usually using lines of 5 or 7 characters, while Kotaishi is more fluid and less concerned with specific rules and rhythms. Poetry was also not necessarily a solo activity.  It was common in later eras to arrange poetry competition, where the court would divide itself, much like the bureaucracy, between the Left and the Right.  Each group would compose poetry, often on a set theme, and then  put up the poems they felt were the best against those of the other side and then the entire court would listen and judge.  The only tangible reward, assuming the sovereign was not so moved as to do something extraordinary, was bragging rights.  And yet, that social capital was important among the nobles of the court.  Image was extremely important to individuals, and embarrassment could be a political death sentence.  And so many would work hard at these poems to make sure that they were the best they could be. At this point, though, we are still in the early years of many of these traditions.  The poetry that we have appears to be less formulaic than we see in later eras, when there were so many precedents to which one was expected to adhere.  Poems could be about feeling and were not required to hearken back to previous poems and poetic allusions. By the way, official events like this are also one of the ways that we get compilations of poems, later on.  These events would get transcribed and then later those poems would be referenced, particularly if they were noteworthy or by noteworthy individuals.  This kind of event may have been where a lot of the poems from works like the Man'yoshu and the Kaifusou, the earliest compilations of Waka and Kanshi, respectively.  At some point I”d love to dig into the poetry more in depth, but for the moment, I think it is best to leave it there. Now besides one's skills at poetry there were other skills that the court was interested in.  The court system that they had lifted from the continent was based, at least theoretically, on the idea of a meritocracy.  The monarch, of course, was judged to be worthy to rule through the mandate of Heaven, which often demonstrated itself early in the regime through the Emperor's forces defeating their enemies, much as Ohoama had defeated his rivals in the Afumi court.  However, for the rest of the government, the sovereign needed to make sure that he had qualified individuals.  From an early point in history, people recognized that not everyone born into power and wealth was necessarily the best person to help run things.  If you could only find those of the greatest intellect, discernment, and moral compass, then those are the ones you would want to have running things, right?  And this is fine in theory. However, determining who has those qualifications can be a bit tricky.  We talked about this back in episodes 71 and 72 when we talked about the Han dynasty more generally.  In that case, while the civil service exam was open to any person, the reality was that only those with enough wealth and leisure time could afford to study to take the test.  And so while it did open up opportunities for some, it did not truly apply equally across all classes of people.  And this was likely fine with most of the ruling class at the time, since there were also still theories that there were different classes of people, and it simply reinforced their ideas that those in the lower classes just didn't have the same capabilities that they had.  In the Yamato court early in Ohoama's reign it isn't clear to me exactly how individuals were being chosen for service.  We know that rank was handed out as a reward for service, varying with the individual.  Ohoama handed out rank at the end of 672 to those who had helped him to come to power, and then, on the 29th day of the 2nd month of 673, just two days after he formally ascended the throne, we are told that he conferred cap-rank on those who had performed good service, each according to their situation. Of course, that is about how promotions were rewarded.  But what about how people entered into service in the first place?  How did you get introduced to a job in the bureaucracy in the first place?  Well for that we have Ohoama's pronouncement on the first day of the fifth month.  He addressed the court and set it up as follows: First, anyone who would take a government position would begin their career as an “ohotoneri”.  These were low level functionaries who supported the various bureaus as guards, messengers, and whatever else was needed.  Previously, this all would have fallen under the general term of “toneri”, who were those members of the nobility who had been sent to serve in the royal palace.  Aston translates this as a “chamberlain”, and thus equates oho-toneri—literally “great toneri”—as “high chamberlain”, though I'm not sure if that was actually the distinction or not.  It looks like the term “toneri” itself may pre-date the Ritsuryo system, but now was being more standardized, with expanded categories of “toneri” within the system itself.  Interestingly, there is only one other example I could find of Ohotoneri before the reign of Ohoama and that was in the account of Waketakeru no Ohokimi, aka Yuryaku Tennou, which makes me think that might be an anachronism.  We definitely see “toneri” used since just before that reign and continuously onward, and we see them in regards to not just the royal house, but as the functionaries and servants in various places and for other aristocratic families, but the “ohotoneri” seem to have been specifically connected to the royal family… and thus the state. Ohotoneri, despite being quote-unquote “great” toneri, were at the relative bottom of the hierarchy.  They were the night shift, the guards, the messengers, and the general go-fers.  They were essentially paid interns.  As they did their tasks, they were learning about how the various offices and ministries worked, and they were demonstrating their own aptitude.  Based on how they did, they would then be assigned to various offices as seemed most suitable. There were also offices that were staffed by women.  Though separate and distinct, women also had a role in the palace and thus the maintenance of the court and the state.   They were to be selected for service regardless of their age or even whether they were married or not, but they fell under a separate set of rules from the men, because, well, patriarchy. So that's what happened when people were selected to serve, but who was selected?  The chronicles don't say explicitly until a decree about three years later in the 4th month of 676, when it was decreed that all those from provinces outside of the Home Provinces could enter the service of the sovereign, no matter their family's rank, whether Omi, Muraji, Tomo no Miyatsuko, or Kuni no Miyatsuko.  They would also allow men of quote-unquote “distinguished ability” enter service, even though they were commoners. From that we can surmise that when they are talking about “all” people really they are talking about “all” the nobility—the only people for whom the Nihon Shoki was really intended, if you think about it.  Thus, logically it would seem that prior to this only members of the nobility were allowed to enter government service—but there is even more.  Because before this pronouncement in 676, only people in the Home Provinces were theoretically allowed to enter government service. The Home Provinces, or Kinai, are traditionally the five provinces of Yamato, Kawachi, Izumi, Yamashiro, and Settsu.  At this point, though, Izumi was still a part of Kawachi, so it would have just been the four.  These provinces were likely the first lands to really come under Yamato's direct control, and as such they all held a certain pride of place.  This is also where we assume that the powerful families of Yamato had their strongholds.  Certainly the Soga, the Mononobe, and the Ohotomo all had claim to traditional land in and around this region.  When the court had moved to Ohotsu it would have been the first time in many years that the capital was moved out of the Home Provinces, which was probably a large part of the dissent expressed at the time.  How would you like it if your job up and moved two states away and forced you to relocate with them, likely at your own expense? In 676, though, the court decreed that it would no longer restrict itself to noble families of the Home Provinces, but instead would open up service, and the lucrative stipends that came with it, to members of the nobility in the rest of the archipelago. This seems particularly intriguing given the two swords we have from the time of Waketakeru no Ohokimi, aka Yuryua Tennou, in the 5th century, where elites had served—or at least claimed to serve—at his court.  It is possible that during his day the influence of Yamato was more expansive, and that influence contracted after him. Or it could be that it was a different type of service that they had provided. And then there is the comment in Ohoama's decree that the court would also allow men of “distinguished ability” to also enter service, even if they were commoners.  How very progressive.  This seems clearly designed to suggest the meritocratic system that was the ideal, even if it was only truly observed in the breach. I can't help but think about how this symbolizes the court's expanded control across the archipelago, and the idea that all of the archipelago was truly under their control.  It also meant that they had opened up the candidate pool to a wider audience.  Does that mean that they were growing the size of the government, too?  I also can't help but wonder how the old guard took this—the traditional families from the Home Provinces who suddenly found themselves competing with people from the periphery.  Did they see them as equals, or the equivalent of upstart country bumpkins?  And let's not even get started on anyone who joined government service as a Commoner. On the other hand, I suspect these new functionaries would have owed their position even more directly to the sovereign and the court, and they might not have strong familial ties to the local area.  This is all just theory, but seems to follow with Ohoama's general efforts at centralization and accretion of power and authority to himself whilst further building out the structure that his brother, Naka no Ohoye, had set up.  Along those lines, at the same time that the sovereign opened up membership in the court to those outside of the Kinai region, he also meddled with the incomes of the various Princes and Ministers.  He insisted that those Princes and Ministers who were receiving taxes from fiefs in the West—by which I assume is meant western Honshu, Shikoku, and Kyushu—they should instead get their income from fiefs in the East.  So he was taking away the western fiefs and instead swapping them with eastern fiefs.  Those western taxes could then, presumably, come straight into the government coffers, and the princes and ministers would be connected with land in the east, which I suspect meant they would be expected to invest in those fiefs and encourage them to produce. This feels like it goes along with something from two years earlier, in 675, the third year of Ohoama's reign.  In the second month of that year he abolished the serfs granted to the various Uji back in 664, and he abolished any claims by Princes—Royal or otherwise—as well as Ministers and Temples to any mountains, marshes, islands, bays, woods, plains, and artificial ponds.  It seems clear that he claimed the right of eminent domain to himself and the state.  By extension, all land effectively belonged to Ohoama, and everyone else became, de facto, his tenants.  They paid taxes up to him, and he had the right to grant or take away the land as he saw fit. I can't imagine that went over well with those who had lost their rights to those lands, but either he compensated in them in some other way or his power had grown such that they didn't dare to oppose him.  Certainly not everyone was happy. In 677, Saita no Fubito no Nagura was banished to the island of Izu for apparently scoffing—or otherwise disrespecting—Ohoama.  Well, it says his vehicle, but Aston notes that this is probably just a polite euphemism for the sovereign himself. But that rebuke seems to have been pretty light compared to two years earlier when a man—we aren't even given his name, assuming it was known, hiked up the hill east of the palace, cursed Ohoama, and then cut his own throat.  How it was known that he had been cursing anyone isn't explained—though perhaps he had written it down or otherwise communicated his intentions.  Either way, it was certainly a rebuke. But if it phased Ohoama, we can't tell.  He did give those on duty that night a step in rank, presumably for the trauma they had experienced in dealing with everything. Possibly related—we are told that same month there was a great earthquake.  So was that thought to be the curse being fulfilled?  There is nothing to connect them except that the one immediately follows the other. And yet, Ohoama would continue to rule as he saw fit.  In fact, he would rule roughly 14 years, in total, right up to his death in 686.  A rather substantial reign compared to so many other sovereigns.  And he would continue to make his mark. Next episode we will continue our journey through the reign of Ohoama, aka Temmu Tenno. 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.

The He Kaupapa Waka - A Fleet of Waka exhibition celebrates the journey of waka through imagery and sound.

Last week we talked about the best, so naturally we gotta give the duds some shine. Just because you can rap and make good music doesn't mean you can do the same behind the camera. On this episode Spike Lou and Animal Brown debate their top 5 worst hiphop movies of all time. Also, Young Thug models womenswear, Joe Budden chases Forrest Gump and Waka and Game go back and forth on IG.

René Trashtalk - der Name ist Programm:Vogelwild! Welcher Amatuerclub soll zurück ins Profigeschäft? Und wer tanzt hier zu Waka Waka Burghausen? Welcher Martin fällt einem als erstes ein? Ist Patson Daka over- oder underrated? Und was haben Gary Cahill und Tobi Rau gemeinsam? Oder haben die überhaupt was gemeinsam? Erfahrt das alles und vieles mehr im neuen Trashtalk, inklusive der ersten Folge von Kommissar Brdaric, dem brandneuen Kriminahörspiel aus dem Hause 11 Fragen!Gastgeber: Moritz Zelkowicz und Sebastian Brauwers

1106. We talk with Fiona McPherson, a senior editor at the Oxford English Dictionary, about the playful words that get added to the OED. We look at the dictionary's ongoing work to expand its coverage of World Englishes, and Fiona shares some of her favorite recent additions, including "waka jumper" from New Zealand politics and "Rolex," a term for a Ugandan street food.

Let's do the Waka-oke! Come and dance to the Waka-oke with Bing and his friends! Ready? Waka-waka-waka-waka-waka-waka-oke!

Dr Ian Schipper has combined state of the art tools with a traditional double-hulled waka to reach remote and under-studied active volcanoes. 

Patrick und Daniel begrüßen euch zur neuesten Episode des Filmfrühstücks, und obwohl die Hitze ihrer kreativen Gedanken kaum standhält, nehmen sie euch mit auf eine spannende Reise durch die Welt des Horrorkinos. Bei schwülen 28 Grad diskutieren sie aktuelle wie kommende Titel im Horror-Genre.In dieser Episode werfen sie einen Blick auf das Spektrum des Horrors, beginnend mit dem mit Stars besetzten Exorzismus-Streifen „The Ritual“ und dem packenden Slasher-Titel „Clown in a Cornfield“. Den krönenden Abschluss bildet der irische Folk-Horror „Fréwaka“, der sich als spannender Geheimtipp erweist, welcher mit psychologischen Elementen und sozialkritischen Themen spielt.---Instagram: https://www.instagram.com/filmfruehstueck/

We love it when a film hits squarely in our personal center of interest and Aislinn Clarke nailed it. We discuss Fréwaka and its themes of historical and generational trauma, women at the mercy of fate, and some good old-fashioned evil fae.

Dziś w audycji: 70-lecie Centrum Języka Polskiego i Kultury Polskiej dla Cudzoziemców UW „Polonicum” – rozmowa z dr Piotrem Kajakiem, wicedyrektorem Centrum. Biała Waka to wielokulturowa wioska na Wileńszczyźnie, mieszka tu 15 różnych narodowości. Największą grupę stanowią Polacy, którzy m.in. tworzą zespół Łałymka. Od 10 lat śpiewają lokalne pieśni - w różnych językach: po polsku, po litewsku, po białorusku, a także w lokalnym prostym języku. Magazyn Kuriera Galicyjskiego – audycja pokazuje różne aspekty życia Polaków we Lwowie i na Ukrainie. Zapraszamy!

It's time to hit the mean streets of San Francisco with Barnaby Jones and Police Woman to save Starsky and Hutch in Vega$! We've got the TV goodness of the 1970s with Urban Knights, a RPG based on the television shows and movies of that unforgettable decade. Rogue cops, drug busts, and wild […]

Shirin ya duba rayuwar fitacciyar zabiya Mariama Rabiou mai waka da Hausa da Zabamanci da Allah ya yi wa cikawa a Gaya ta Nijar.

Men in suits wearing cane baskets on the head? Arcane rituals? Goats? Irish folk horror is the greatest horror sub subgenre.Follow Spooko on Insta: @_spooko_Join the Feel Bad Club on our discord: https://discord.gg/mJAJYCChGyAnd check out ANOTHER pod from Peach & Shag (it's about Gordon Ramsay): @peachandshagsnightmaremethodSee omnystudio.com/listener for privacy information.

Episode 273: Fréwaka (2024), The Rule of Jenny Pen (2024). Plus, The Devil's Bath and more. Time stamps below. 10:30 - Fréwaka  25:50 - The Rule of Jenny Pen

En Ivoox puedes encontrar sólo algunos de los audios de Mindalia. Para escuchar las 4 grabaciones diarias que publicamos entra en https://www.mindaliatelevision.com. Si deseas ver el vídeo perteneciente a este audio, pincha aquí: https://www.youtube.com/watch?v=JJHtGeUBfTw Si deseas ver el vídeo completo: https://youtube.com/live/tQW9FywpP0Q #ChakraCorazón #Espiritualidad #EvoluciónEspiritual Más información en: https://www.mindalia.com/television/ PARTICIPA CON TUS COMENTARIOS EN ESTE VÍDEO. -----------INFORMACIÓN SOBRE MINDALIA--------- Mindalia.com es una ONG internacional, sin ánimo de lucro, que difunde universalmente contenidos sobre espiritualidad y bienestar para la mejora de la consciencia del mundo. Apóyanos con tu donación en: https://www.mindalia.com/donar/ Suscríbete, comenta positivamente y comparte nuestros vídeos para difundir este conocimiento a miles de personas. Nuestro sitio web: https://www.mindalia.com SÍGUENOS TAMBIÉN EN NUESTRAS PLATAFORMAS Facebook: / mindalia.ayuda Instagram: / mindalia_com Twitch: / mindaliacom Odysee: https://odysee.com/@Mindalia.com *Mindalia.com no se hace responsable de las opiniones vertidas en este vídeo, ni necesariamente participa de ellas.

En Ivoox puedes encontrar sólo algunos de los audios de Mindalia. Para escuchar las 4 grabaciones diarias que publicamos entra en https://www.mindaliatelevision.com. Si deseas ver el vídeo perteneciente a este audio, pincha aquí: https://www.youtube.com/watch?v=JJHtGeUBfTw Si deseas ver el vídeo completo: https://youtube.com/live/tQW9FywpP0Q #ChakraCorazón #Espiritualidad #EvoluciónEspiritual Más información en: https://www.mindalia.com/television/ PARTICIPA CON TUS COMENTARIOS EN ESTE VÍDEO. -----------INFORMACIÓN SOBRE MINDALIA--------- Mindalia.com es una ONG internacional, sin ánimo de lucro, que difunde universalmente contenidos sobre espiritualidad y bienestar para la mejora de la consciencia del mundo. Apóyanos con tu donación en: https://www.mindalia.com/donar/ Suscríbete, comenta positivamente y comparte nuestros vídeos para difundir este conocimiento a miles de personas. Nuestro sitio web: https://www.mindalia.com SÍGUENOS TAMBIÉN EN NUESTRAS PLATAFORMAS Facebook: / mindalia.ayuda Instagram: / mindalia_com Twitch: / mindaliacom Odysee: https://odysee.com/@Mindalia.com *Mindalia.com no se hace responsable de las opiniones vertidas en este vídeo, ni necesariamente participa de ellas.

El lanzamiento de Switch 2 es inminente y, en Hobby Consolas, todos los miembros de la redacción ya hemos podido probar la consola. En este directo, os damos nuestras impresiones actualizadas... ¡Y hacemos unboxing de varios periféricos! Además, celebramos los 45 años de Pac-Man. Waka-waka!

Fluent Fiction - Japanese: Spring Secrets Unveiled: A Kyoto Reunion Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ja/episode/2025-05-20-22-34-02-ja Story Transcript:Ja: 京都の春は、桜が美しく咲き誇る。En: Spring in Kyoto is when the sakura blossoms beautifully.Ja: 伝統的な茶屋「和香（わか）」は、古い時代を思い起こさせる場所だ。En: The traditional tea house called "Waka" is a place that evokes memories of the old days.Ja: 赤い紙灯篭が風に揺れ、優しい光の中で、静かな時間が流れる。En: Red paper lanterns sway in the wind, and time flows quietly in the soft light.Ja: ここで、昔の仲間たちが久しぶりに顔を合わせていた。En: Here, old friends have gathered to see each other for the first time in a while.Ja: 「Aki、元気だった？」Yunaが微笑みかける。En: "Aki, how have you been?" Yuna smiles.Ja: 彼女の目には、少し不安そうな色が漂っている。En: There is a hint of unease in her eyes.Ja: 「まあね。でも、最近は仕事が大変で」とAkiは答える。En: "Well, I've been okay. But recently work has been tough," Aki replies.Ja: 都会で働く彼女は、忙しい毎日の中でこの再会を楽しみにしていた。En: Working in the city, she had been looking forward to this reunion amid her busy daily life.Ja: Hirokiは、黙って茶を淹れている。En: Hiroki silently pours tea.Ja: 彼は「和香」の主人だ。En: He is the owner of "Waka."Ja: かつては三人の中で、一番明るく、みんなをつなぐ存在だった。En: He used to be the brightest among the three, a figure who brought everyone together.Ja: でも、今は少し距離をとるようになっていた。En: But now, he seemed to keep a bit of distance.Ja: 「子どもの日は、みんなで集まるいい機会だね」とHirokiが静かに言う。En: "Children's Day is a great opportunity for everyone to gather," Hiroki says quietly.Ja: 彼の声には、どこかしらぎこちなさがあった。En: There is an awkwardness in his voice.Ja: 桜の花びらが風に舞い、多くの思い出を運んできた。En: The sakura petals dance in the wind, carrying many memories.Ja: いつまでも変わらないものだと思っていた友情。En: Their friendship, which they thought would never change.Ja: でも、時が経つにつれ、変わるものもある。En: But as time passes, some things do change.Ja: やがてYunaの表情が硬くなる。En: Soon Yuna's expression becomes tense.Ja: 彼女は心に抱えていた秘密を、ついに話すことに決めた。En: She has decided to finally reveal the secret she held in her heart.Ja: 「Hiroki、あなたの過去のことを知ってしまった」En: "Hiroki, I found out about your past."Ja: 部屋の空気が一瞬にして張り詰めた。En: The air in the room tenses in an instant.Ja: Akiは驚き、Hirokiの目を見た。En: Aki is surprised and looks at Hiroki.Ja: 彼は何かを隠しているように見えた。En: It seemed like he was hiding something.Ja: 「ごめん、みんなに言えなかったんだ」とHirokiが苦しそうに言う。En: "Sorry, I couldn't tell everyone," Hiroki says painfully.Ja: 「あのときはどうしても話せなかった」En: "I couldn't talk about it back then."Ja: 「Yuna、そのこと早く言ってよ」とAkiが少し怒り気味に言う。En: "Yuna, you should have told us sooner," Aki says, slightly angry.Ja: 彼女は友情が壊れるのを恐れていた。En: She feared that their friendship would break.Ja: 三人は黙った。En: The three of them fell silent.Ja: 外には賑やかな子どもたちの声が聞こえる。En: Outside, the lively voices of children can be heard.Ja: Akiは心の中で葛藤を続ける。En: Aki continues to struggle internally.Ja: 過去の友情をどうしようもないことだと諦めるべきなのか、それとも、新しい形を受け入れるのか。En: Should she give up on the past friendship as something inevitable, or accept its new form?Ja: そこへ、茶を運んでいたHirokiが一歩進み出た。En: Then, Hiroki, who had been serving tea, took a step forward.Ja: 「僕が悪かった。それでも、また一緒に笑えたら嬉しい」En: "It was my fault. Still, I'd be happy if we could laugh together again."Ja: 沈黙の中に、桜吹雪が舞う。En: Amid the silence, sakura petals flutter.Ja: Yunaは深く息を吸い込み、そっと頷いた。En: Yuna takes a deep breath and gently nods.Ja: Akiも微笑みを浮かべる。En: Aki also smiles.Ja: 「みんな変わったけど、それでいいんだね」En: "Everyone's changed, but that's okay, isn't it?"Ja: 三人は昔とは違う、でも確かな友情を再び感じた。En: The three of them felt a different but certain friendship again.Ja: 春の空気が優しく包み込む中で、彼らは新しい一歩を踏み出す。En: Wrapped gently in the spring air, they took a new step forward.Ja: それは、過去を愛しながら、未来を作るための始まりだった。En: It was the beginning of creating a future while cherishing the past. Vocabulary Words:blossoms: 咲き誇るtraditional: 伝統的なevokes: 思い起こさせるlanterns: 灯篭sway: 揺れquietly: 静かにreunion: 再会amid: 中でawkwardness: ぎこちなさpetals: 花びらdance: 舞いreveal: 話すsecret: 秘密tense: 張り詰めたstruggle: 葛藤flutter: 舞うgently: そっとcherishing: 愛しopportunity: 機会tough: 大変gather: 集まるhint: 色unease: 不安memories: 思い出inevitable: どうしようもないowner: 主人silently: 黙ってfigure: 存在distance: 距離breath: 息

Tsarin raye-raye da wake-wake tsakanin mutane bisa al'ada

Our main feature is Fréwaka. We're also reviewing Invaders from Mars, The Quatermass Xperiment Spontaneous Combustion, the Hunted, Hider in the House, Troll 2, and Europe by Greig Beck.

En Ivoox puedes encontrar sólo algunos de los audios de Mindalia. Para escuchar las 4 grabaciones diarias que publicamos entra en https://www.mindaliatelevision.com. Si deseas ver el vídeo perteneciente a este audio, pincha aquí: https://www.youtube.com/watch?v=tQW9FywpP0Q&t=206s ¿Sientes bloqueos emocionales o dificultades en el amor? El Chakra del Corazón es el centro energético del amor incondicional, la compasión y las relaciones. En esta entrevista, @IntiWaka1 te guía en un poderoso proceso para activar, equilibrar y liberar tu Chakra Corazón. Nahuan Inti Waka Conferencista. Experto en Bhakti Yoga (yoga de la devoción) y Chamanismo Solar. Facilitador en diferentes técnicas de meditación con un centro de enseñanza propio. https://intiwaka.org/ / inti_waka https://www.facebook.com/profile.php?... Más información en: https://www.mindalia.com/television/ PARTICIPA CON TUS COMENTARIOS EN ESTE VÍDEO. -----------INFORMACIÓN SOBRE MINDALIA--------- Mindalia.com es una ONG internacional, sin ánimo de lucro, que difunde universalmente contenidos sobre espiritualidad y bienestar para la mejora de la consciencia del mundo. Apóyanos con tu donación en: https://www.mindalia.com/donar/ Suscríbete, comenta positivamente y comparte nuestros vídeos para difundir este conocimiento a miles de personas. Nuestro sitio web: https://www.mindalia.com SÍGUENOS TAMBIÉN EN NUESTRAS PLATAFORMAS Facebook: / mindalia.ayuda Instagram: / mindalia_com Twitch: / mindaliacom Odysee: https://odysee.com/@Mindalia.com *Mindalia.com no se hace responsable de las opiniones vertidas en este vídeo, ni necesariamente participa de ellas.

Send us a text7:24 The Accountant 219:55 Until Dawn30:35 Havoc38:02 On Swift Horses44:05 Cheech & Chong's Last Movie51:58 Neighborhood Watch57:53 Fréwaka01:02:51 The Killgrin

CinemAddicts episode 291 covers movies that are coming out the week of Friday, April 25, 2025. They include On Swift Horses, Mob Cops, Yadang: The Snitch, and Fréwaka. Bruce Purkey also covers the Patreon assigned pick Trumbo (thanks Abbie Schmidt!). Timestamps (0:00) - Intro (7:10) - On Swift Horses (Images: Sony Pictures Classics) (13:35) - Daniel Minahan interview (28:15) - Mob Cops (Images: Lionsgate) (37:01) - Mob Cops interview with Jeremy Luke (48:33) - Yadang: The Snitch (Images: Well Go USA) (55:09) - The Cinem-Addict (56:51) - Fréwaka (Images: Shudder & IFC Films) (68:37) - Trumbo CinemAddicts Info: Like Our CinemAddicts Facebook Page Join our CinemAddicts Facebook Group for daily movie recommendations. Our email: editor@deepestdream.com. Shop our CinemAddicts Merch store (shirts, hoodies, mugs). Our Website is Deepest Dream Thanks to our Patreon Community 1. Ryan Smith 2. Stephen Schrock 3. Susan 4. Charles Peterson 5. Nelson B. McClintock 6. Diana Van De Kamp 7. Pete Abeyta 8. Tyler Andula 9. Stephen Mand 10. Edmund Mendez 11. Abbie Schmidt 12. Jeff Tait 13. Robert Prakash 14. Kristen 15. Chris M 16. Jeremy Chappell 17. Lewis Longshadow 18. Iver 19. Alex Clayton 20. Daniel Hulbert 21. Andrew Martin 22. Angela Clark 23. Myron Freeman 24. Kayn Kalmbach 25. Aaron Fordham 26. Tracy Peters 27. Grant Boston 28. Ken Cunningham 30. Erik Chavez

FRÉWAKA director Aislinn Clarke

Fréwaka - Kit de Waal - Chora

Send us a textCouple of heavy topics the last few weeks, huh? Well, as promised, Saint and Jim keep things a little bit lighter this week by playing one of the internet's favorite games. And it's a two-parter: 1.) Keep one human actor, and recast the rest of the movie with Muppets, or...2.) Replace one human actor with a muppet, and keep the rest of the cast. One of the reasons the Muppets are so beloved is because there's one for every role. And not just in the Muppet-verse, but EVERY role. So if you've ever thought Kermit would make a great Superman, or Miss Piggy would make a fantastic Ellen Ripley, you're not alone. So join the boys as they fall down the rabbit hole of speculating on which Muppets (or entire casts of them) could reliably step in for John Wick, Captain Kirk, The Wizard of Oz, and countless others. Waka-waka-waka!

More than 2200 young people across 124 schools have been at the lake this week for the Waka Ama Secondary School Nationals. 

The discovery of a waka buried on the coastline of Rēkohu/ Chatham Islands has caused a century-old tension to resurfaceIn the Chatham Islands, locals have found a centuries-old waka. The process of identifying its origins and ownership is anything but straightforward.…Go to this episode on rnz.co.nz for more details

#Escudo​​, #Tonybet y #upa!Presentan a  Marcelo Valverde @coronelvalverde, Hector Romero @hectoromero y Luis Slimming @doncomediaen #ESDH​​El mejor standup en https://www.elsentidodelhumor.clHazte miembro UH LALÁ en nuestro Patreon:http://patreon.com/elsentidodelhumorTambién puedes apoyarnos haciéndote MIEMBRO ESDH de nuestro canal:https://www.youtube.com/channel/UCcu_KeE8jAsExQ1hbSKW6Ww/joinY no olvides seguirnos en instagram:http://instagram.com/elsentidodelhumor

If you visit a museum throughout Aotearoa it won't take long to come across a traditional Maori waka But if you head to Toitu, the Settlers Museum in Dunedin, you'll see something slightly different. Toitu is home to an impressive display of mokihi, which are waka made of reeds. They were easily constructed, very buoyant, and traditionally used for travelling down braided rivers to harvest kai further afield. Jesse talks to Sean Brosnahan, a curator at Toitu Otago Settlers Museum. [picture id="4TWZ085_Reed_waka_JPG" crop="16x10" layout="full"]

A waka discovered on Rekohu / Chatham Islands has been described by one expert as the most important discovery in New Zealand, possibly Polynesian archeology. 

A pollution warning has been issued for Gisborne rivers and beaches after cut-up branches were found blocking a manhole But it hasn't stopped Gisborne's enthusiastic waka ama club from getting out on the water - they have a shield and a reputation to defend. Pretoria Gordon reports.

Rob and Matt are back with their final pre-Christmas Stardom Cast episode, and though there are only two house shows to talk about, there is the little matter of Mercedes Mone vs. Hazuki to fill the time...They also chat Tokyo Dome clown, the missed opportunity to call Waka and HANAKO's tag team WANAKO, some deserved flowers for Momo Kohgo, Matoi offending a bear, a feud of the year blossoming between Koguma and Ranna, and a good old dollop of Christmas cheer to boot!Merry Christmas everyone!Buy Rob's NEW Stardom Book – Chasing the Dream: 50 of Stardom's Greatest Matches Right Here: https://tinyurl.com/2eemszmtSubscribe to our PATREON: https://patreon.com/TheStardomCastThe website: https://www.talkjoshi.comSubscribe to the Podcast: https://linktr.ee/talkjoshiJoin our Discord Server: https://discord.gg/bbDcAwcTwitter: https://www.twitter.com/thestardomcastFacebook: https://www.facebook.com/thestardomcastTwitch: https://www.twitch.tv/thestardomcastBuy our Merch: https://teespring.com/en-GB/stores/podmania-podcasting-networkYouTube: https://tinyurl.com/2s4zrf3rAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

En Ivoox puedes encontrar sólo algunos de los audios de Mindalia. Para escuchar las 4 grabaciones diarias que publicamos entra en https://www.mindaliatelevision.com. Si deseas ver el vídeo perteneciente a este audio, pincha aquí: https://www.youtube.com/watch?v=ijG7iF1kptU Nuestra percepción de la realidad es solo una ilusión creada por la mente humana. Vivimos en un espejismo material que nos impide ver la verdadera naturaleza del universo. Nahuan explica cómo, al comprender el vacío existencial (el útero de la creación) y mediante prácticas como la meditación, podemos romper con estas limitaciones, conectar con las leyes fundamentales del universo y construir una realidad más auténtica y consciente. Aprende a acceder a un nivel superior de conciencia y romper con los paradigmas actuales. Nahuan Inti Waka Es conferencista, autodidacta, practicó el Bhakti Yoga (yoga de la devoción), incursiono en el Chamanismo Solar, es facilitador en diferentes técnicas de meditación, tiene su propio centro de enseñanza. Infórmate de todo el programa en: https://www.mindalia.com/television/ **CON PREGUNTAS AL FINAL DE LA CONFERENCIA PARA RESOLVER TUS DUDAS *** Si te parece interesante.... ¡COMPÁRTELO!! :-) -----------INFORMACIÓN SOBRE MINDALIA--------- Mindalia.com es una ONG internacional sin ánimo de lucro. Nuestra misión es la difusión universal de contenidos para la mejora de la consciencia espiritual, mental y física. -Apóyanos con tu donación en este enlace: https://streamelements.com/mindaliapl... -Colabora con el mundo suscribiéndote a este canal, dejándonos un comentario de energía positiva en nuestros vídeos y compartiéndolos. De esta forma, este conocimiento llegará a mucha más gente. - Sitio web: https://www.mindalia.com - Facebook: / mindalia.ayuda - Instagram: / mindalia_com - Twitch: / mindaliacom - Vaughn: https://vaughn.live/mindalia - Odysee: https://odysee.com/@Mindalia.com *Mindalia.com no se hace responsable de las opiniones vertidas en este vídeo, ni necesariamente participa de ellas. *Mindalia.com no se responsabiliza de la fiabilidad de las informaciones de este vídeo, cualquiera sea su origen. *Este vídeo es exclusivamente informativo.

We get right into the sumo and break down our favorite moments of days 1 - 3. Poor Kirishima. Amazing Onosato. The Waka brothers keeping it exciting. More about Sumo Kaboom and our BINGO game sponsored by bigsumofan.com: www.sumokaboom.com Bigsumofan.com is an online sumo mersh store based in US but they ship to over 30 countries. www.bigsumofan.com Twitter @SumoKaboom Instagram https://www.instagram.com/sumokaboom/ Facebook https://www.facebook.com/SumoKaboom/ YouTube https://www.youtube.com/c/SumoKaboomPodcast Check out our Sumo Kaboom tshirts and sweatshirts at Bonfire. (https://www.bonfire.com/store/sumo-kaboom/) Ever wonder where we get our research? Check out the Show Notes section of our website. Please follow or send us a review. It all helps! Thank you so much!

As of yesterday, former Green party MP, Darleen Tana, has been removed from parliament after the greens agreed to invoke the Waka jumping legislation at their last general meeting. The removal of Darleen Tana from parliament concludes a lengthy saga following her eviction from the Green Party amidst allegations of migrant worker exploitation at her husband's business. Despite invoking the Waka Jumping Law in the end, the Greens continued to reach out to Tana and insist that she voluntarily resign instead. Tana refused to do so, as she still maintains her innocence even after numerous investigations into her involvement in the allegations. For their weekly catch up, I spoke to Green Party MP Ricardo Menendez-March about the removal of Darleen Tana from Parliament and the party's decision to invoke the Waka jumping law. They also talked about recent updates to the three strikes legislation, as well as changes to the resource management act that would restrict the ability of local councils to manage their freshwater policy.

The Green Party's membership has voted unanimously to kick Darleen Tana out of Parliament using the waka-jumping law. Tana quit the party in July amid allegations of migrant exploitation at her husband's bicycle business. Deputy political editor Craig McCulloch spoke to Morning Report.

Green Party delegates voted unanimously last night to eject Darleen Tana from Parliament. Legal expert Andrew Geddis spoke to Corin Dann.

Chlöe Swarbrick is confident in the Greens' argument about proportionality of the House being affected by now independent MP Darleen Tana. Party delegates have voted to ask Speaker Gerry Brownlee to oust Tana from Parliament, invoking the waka-jumping law it has previously opposed. It's now down to Brownlee to decide if Tana's resignation from the party —but not Parliament— affects the proportionality of the House. The Green Party co-leader told Mike Hosking she's proud the 185 delegates representing thousands of members all came to the conclusion. She says it was a unanimous and resounding consensus, which demonstrates that the party's moving forward together on the issue. LISTEN ABOVE See omnystudio.com/listener for privacy information.

For the first time in over a decade, the long-distance waka ama championships have returned to their birth place. 

Ngati Whatua Orakei's new waka taua, their first in nearly 25 years, will lead the Emirates Team New Zealand yacht to the start line of the 37th America's Cup.

Kathryn speaks to RNZ journalist Ella Stewart as Kiingi Tuheitia is led towards the waka that will ferry him to Taupiri maunga.

Former Green MP Darleen Tana is heading to court today in an attempt to stop the Green Party using the waka jumping law to remove them from parliament. Political editor Jo Moir spoke to Ingrid Hipkiss.

Green Party delegates are due to meet this Sunday to decide whether to use the waka-jumping legislation against independent MP Darleen Tana. Otago University law professor and constitutional expert Andrew Geddis spoke to Corin Dann.

Darleen Tana is in court on Thursday in a bid to prevent their former party, the Greens, from ousting the MP from Parliament. Green Party co-leader Chloe Swarbrick spoke to Ingrid Hipkiss.

GHiT 0597:  Waka Motorsports Finishes the Races One of the teams that has had some terrible luck has been Waka Motorsports.  However, at the recent NJMP race, things changed a bit and they had some issues, but conquered them all and finished the race.  A great accomplishment for any endurance race and well earned.  Hear all about it in this episode.  A link to the episode is: https://tinyurl.com/WakaFinishes If you would like to help grow high-performance driving and racing and maybe even our podcast, lol: You can subscribe to our podcast on the podcast provider of your choice, including the Apple podcast app, Google music, Amazon, YouTube, etc. Also, if you could give our podcast a (5-star?) rating, that we would appreciate very much.  Even better, a podcast review would help us to grow the passion and sport of high performance driving and we would appreciate it. We hope you enjoy this episode! Best regards, Vicki, Jennifer, Audra, Ben, Alan, Jeremy, and Bill Hosts of the Garage Heroes in Training Podcast and Garage Heroes in Training racing team drivers Money saving tips: 1)  Enter code "GHIT" for a 10% discount code to all our listeners during the checkout process at https://candelaria-racing.com/ for a Sentinel system to capture and broadcast live video and telemetry. 2)  Enter the code “ghitlikesapex!” when you order and Apex Pro system from https://apextrackcoach.com/ and you will receive a free Windshield Suction Cup Mount for the system, a savings of $40. 3)  Need a fix of some Garage Heroes in Training swag for unknown reasons:  https://garage-heroes-in-training.myspreadshop.com/   WakaFinishes

This episode really is about nothing! We talk to Maze and Dom as they drive to STC. Then Waka tells us all about Southern Tradition!! And our boy Minitruckin Nick keeps us laughing with his internet!! So Last episode b4 the great 100!!!!!

You know how they say opposites attract? That's basically the situation here. Today we welcome the one and only Waka Flocka Flame to Sofia with an F. Although he's the guest, Waka wasted no time telling Sofia exactly what she needed to hear. From why she should change her dating approach (maybe the type of men too), and why clamping the cooch isn't always the worst idea - Waka came ready to spread knowledge to those who need it most, aka Sofia and the Sloots. Class is in session! Merch HERE: https://www.sofiafranklyn.com/  Follow Sofia on:  Instagram - https://www.instagram.com/sofiafranklyn   TikTok - https://www.tiktok.com/@sofiafranklyn   Twitter - https://twitter.com/sofiafranklyn    Threads - https://www.threads.net/@sofiafranklyn  To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices