Podcasts about Wani

A wannan makon shirin na Lafiya Jari Ce tare da Azima Bashir Aminu ya yi nazari kan wani bincike can a Ghana da ke ƙiyasta cewa kusan kashi 13.3 na yawan jama'ar ƙasar na rayuwa da cutukan ƙoda, galibi ba tare da masaniyar suna ɗauke da ita ba, lura da yadda cutar bata nuna alamu a farko har sai ta kai ga ta'azzara. Wannan na nuna yadda cutar ta ƙoda ke matsayin babban ƙalubale a Ghana. Binciken ma'aikatar lafiyar Ghana ya nuna cewa matasa ne kan gaba wajen kamuwa da cutar ta ƙoda lamarin da ƙwararru a fannin cimaka ke cewa hakan na da nasaba da rashin daidaita cimaka da kuma yanayin rayuwar da jama'ar ƙasar suka runguma a yanzu wanda kai tsaye ke ƙara yawan masu kamuwa da cutar ta ƙoda. Ku latsa alamar sauti don sauraron cikakken shirin.

Wani rahoton masana na hukumomin Majalisar Ɗinkin Duniya da aka fitar a ƙarshen makon jiya, ya sanya Najeriya a cikin jerin ƙasashe 10 da suka fi fama da Yunwa a Duniya.  A Najeriya rahoton ya ƙiyasta zuwa wannan shekara, aƙalla mutane miliyan 35 ke fuskantar haɗarin faɗawa cikin ƙangin Yunwa, saboda ƙarancin abincin da ake fama da shi a sassa da dama, musamman a yankunan karkara na arewacin ƙasar inda mafi rinjayen manoma suke. Kan wannan Nura Ado Suleiman ya tattauna da Dakta Muhd Garba, malami a tsangayar koyar da Ilimin ayyukan Noma a Jami'ar Abubakar Tafawa Ɓalewa da ke garin Bauchi. Ku danna alamar saurare domin jin cikakkiyar tattaunawar tare da Nura Ado Sulaiman.

Questions? Comments? Episode suggestions? Send us a text message!#223: Wani Iris Manly is a corporate lawyer, keynote speaker and bestselling author.  She explains the different definitions of success, why she transitioned from practicing law to speaking, and why she moved her life from America to Paris. What you'll learn[03:35] How Wani became a lawyer. [05:15] How Wani found out she was a good public speaker. [06:22] How Wani set up her own law practice. [09:18] What it's like moving from working at an international law firm to starting your own firm. [10:33] How to start your own law firm. [14:09] The challenges involved with working with artists. [14:55] Strategies for building a book of clients. [17:55] What you need to know to be rich as an attorney. [18:52] How your lifestyle changes when you start your own business. [20:25] The benefits of having your own law firm. [21:20] How to get clients with social media. [23:05] Why Wani is transitioning from practicing law to public speaking. [26:38] The stage Wani's law practice was at when she moved to Paris. [31:55] What it feels like to move yourself and your business across the world. [35:35] How to build a sustainable business from what you're passionate about. [37:00] The business behind public speaking. [38:15] What makes people want to do business with someone. [39:30] How your identity shifts when you stop practicing law. [43:05] What to do when you feel stuck in a career. [45:05] How to define success. [46:40] How Wani wants her life and business to progress in the future. [48:01] How to reframe the way you view wealth and income. [49:45] The benefits journaling can have on your life. Resources mentioned in this episodePlease note that some of these are affiliate links and we may get a commission in the event that you make a purchase.  This helps us to cover our expenses and is at no additional cost to you.Get Out of Survival Mode and Live the Life You Really Want, Wani ManlyBusiness Networking InternationalStephen CoveyBob ProctorThe Artist's Way, Julia CameronChange Work Life CoachingFor the show notes for this episode, including a full transcript and links to all the resources mentioned, visit:https://changeworklife.com/letting-go-and-redefining-success/Re-assessing your career?  Know you need a change but don't really know where to start?  Check out these two exercises to start the journey of working out what career is right for you!

Why does change feel so hard—even when you know exactly what to do?In this episode, Paul sits down with Wani Iris Manley, an attorney-turned-speaker and author of Get Out of Survival Mode, to challenge one of the most common beliefs in personal growth: that change is inherently difficult.Wani offers a radically different perspective—change isn't hard, it's just unfamiliar and uncomfortable. And the real barrier isn't effort… it's identity.Together, they explore how self-talk, conditioning, and the need for external validation keep people stuck in patterns that no longer serve them—and what it actually takes to break free.

Why does change feel so hard—even when you know exactly what to do?In this episode, Paul sits down with Wani Iris Manley, an attorney-turned-speaker and author of Get Out of Survival Mode, to challenge one of the most common beliefs in personal growth: that change is inherently difficult.Wani offers a radically different perspective—change isn't hard, it's just unfamiliar and uncomfortable. And the real barrier isn't effort… it's identity.Together, they explore how self-talk, conditioning, and the need for external validation keep people stuck in patterns that no longer serve them—and what it actually takes to break free.

Shirin Ilimi Haske Rayuwa na wannan makon, ya yi dubi ne kan yadda wani matashi a jihar Kanon Najeriya ya ja hankalin jama'a, bayan ƙirƙirar jirgi maras matuƙi, daidai lokacin da matasan wannan ƙasa ke faɗi tashin yadda za su samo masu ɗaukar nauyin ayyukan fasahar da suke son cimmawa. Ku latsa alamar sauti don sauraron cikakken shirin tare da Shamsiyya Haruwa...........

  Shirin 'Tambaya da Amsa' shiri ne da ke zuwa muku da  amsoshin wasu tambayoyin da masu sauraronmu suka aiko mana, kuma a kowane mako yake zuwa muku a daidai wannan lokaci. A yau shirin tambaya da amsa zai fara ne da bayani akan ko akwai wata doka da ta baiwa shugaban Amurka Donald Trump ikon hukunta wani shugaban ƙasa a Duniya.

Anna Wani, M.D., Sleep Medicine Specialist at Children's Health, explains how magnesium and melatonin work, when they may or may not be helpful and what parents should try first before turning to supplements to support healthy sleep.  Request an appointment with Dr. Wani.  

Sejak berusia enam tahun, Wani sudah melihat dan merasai sesuatu yang tidak mampu dijelaskan. Bayangan ruang merah yang menyeramkan, lengkap dengan bunyi bising yang memekakkan telinga, menghantui zaman kecilnya sehinggalah satu kuliah tauhid membuka sedikit jawapan tentang alam yang tidak terlihat manusia. Namun pengalaman paling menakutkan berlaku ketika menyertai aktiviti perkhemahan di Gua Tempurung pada tahun 1997. Di tengah hutan yang sunyi, bunyi seperti kain basah dikibas bergema di atas kepala mereka, disusuli gelak tawa mengilai seorang wanita yang berlegar-legar mengelilingi unggun api. See omnystudio.com/listener for privacy information.

Wani rahoton bincike da kamfanin dillancin labarai na Reuters ya wallafa, ya bayyana cewa an hare-haren ta'addanci a yankunan da ke iyakokin ƙasashen Najeriya, Benin, da kuma jamhuriyar Nijar sun ƙaru da aƙalla kaso 86 bisa 100, sakamakon yunƙurin da ‘yan ta'addan masu alaƙa da Al-Qa'eeda da IS ke yi na karɓe iko da hanyoyin da ratsa yankunan. Rahoton ya ƙara da cewar matsalar wadda ta yi ƙamari a tsakanin shekarar 2024 zuwa bara, ta yi sanadin mutuwar aƙalla mutane dubu 1000. Kan wannan Nura Ado Suleiman ya tattauna da Kaftin Abdullahi Adamu Bakoji mai ritaya, masanin tsaro a Najeriya. Latsa alamar sauti domin sauraren tataunawarsu...

Natar (song) with Markany Lei on conch and Wani on musket.From the sound collections of the Pitt Rivers Museum, University of Oxford, being from a large collection of reel-to-reel tape recordings of music and soundscapes made by ethnomusicologist Raymond Clausen mainly on the island of Malekula (Malampa Province) in Vanuatu between 1960 and 1979.Recorded by Raymond Ernst Clausen.Copyright Pitt Rivers Museum, University of Oxford.———Part of the project A Century of Sounds, reimagining 100 sounds covering 100 years from the collections of the Pitt Rivers Museum at the University of Oxford. Explore the full project at citiesandmemory.com/century-sounds

Discover how Jessica Wani, family law attorney at Gravis Law, combines creativity, empathy, and community-focused values to redefine success in legal practice. In this episode, Jessica shares her personal journey from storytelling roots on the Hopi reservation to becoming a dedicated advocate for families and communities, emphasizing humanity in law.Connect with Gravis Law:Website: https://gravislaw.com/law-office-locations/scottsdale-attorneys/Facebook: https://www.facebook.com/gravislaw/Instagram: https://www.instagram.com/gravislaw/Connect with the Finding Arizona Podcast:YouTube: https://www.youtube.com/@findingarizonapodcastInstagram: https://www.instagram.com/findingarizonapodcast/Facebook: https://www.facebook.com/findingarizonapodcastWebsite: https://www.findingarizonapodcast.com/LinkedIn: https://www.linkedin.com/company/finding-arizona-podcast/Twitter / X: https://twitter.com/findingarizonaPRODUCTION:Ready to start your own podcast? Found-House powered by The Finding Arizona Podcast is your best find!Want to be a guest or a sponsor of the show? Send us a message on the https://www.findingarizonapodcast.com/contactSPONSORS:SeatGeek: Get a $20 discount on your tickets with code FINDINGARIZONA at seatgeek.com.

Wani sabon rahoton masana, ya nuna cewar yawan tallafin bashi da China ke bai wa ƙasashe marasa ƙarfi musamman na Afrika ya ragu matuƙa daga kashi 124 cikin shekaru 10 da suka gabata zuwa kashi 56. A cewar rahoton, wannan na zuwa ne , a yayin bashin da ƙasashen na Afrika suke biyan ƙasar ta Sin ke ci gaba da ƙaruwa, fiye da tallafin da suke samu daga gareta ba. Ga misali a tsakanin 2000 zuwa 2023 China ta tallafa wa ƙasashen Afrika 49 da bashin Dala biliyan 182, to amma a shekarar 2024, tallafin Dala Biliyan 2.1 kawai ta samar. Kan haka Nura Ado Suleiman ya tattauna na Farfesa Mansur Idris na Jami'ar Bayero da ke Kano. Shiga alamar sauti domin sautraron cikakkiyar tattaunawar.

“Anak-anak lan wong enom kudu ngembangke pakulinan-pakulinan kanggo dadi sampurna sakjerone bab piwulangan” “Wong Kristen bakal dadi "bangsa suci, umat pinilih" ing jagad iki kanthi nuduhake pamuji marang Panjenengane sing wis nimbali dheweke”

Ilimi Hasken Rayuwa na wannan makon ya tattauna da Farfesa Aminu Bello Usman daga  Birtaniya, ɗan jihar Kano da ke tarayyar Najeriya, wanda ya ƙirƙiri wata Manhaja da za ta taimaka wa mutane wajen sauƙaƙa musu lisaffin hada-hadar kuɗaɗe musamman ma na haraji. Wani abin ban sha'awa dangane da Manhajar da aka fi sani da Software a Turance, shi ne yadda wannan manhajar ta ƙunshi harsuna biyar. Danna alamar saurare domin jin cikakken shirin tare da Nasir Sani.

Tenemos nuevo tráiler de la serie "Frieren: Beyond Journey's End" y regresan los saludos y las wani news.

Dai dai lokacin da wasu jita-jita ke nuna cewa mahukuntan Najeriya kan biya kuɗaɗen fansa ga ƴan bindiga gabanin kuɓutar da ɗimbin mutanen da suke garkuwa dasu, ko kuma ga waɗanda suka aje makamansu a jihohin arewa maso yammacin ƙasar, Gwamnan jihar Kaduna Uba Sani ya yi iƙirarin cewa bai taɓa biyan ko sisin kwabo ga ƴan bindiga ba. Ku latsa alamar sauti don sauraron tattaunawar Gwamna Uba Sani da Khamis Saleh................

Shirin muhallinka rayuwarka na wannan yau zai maida hankalin ne kan wani ruwan dake bullowa daga kasa Wanda ya yi sanadiyar zubewar gidaje da kashe bishiyoyi da ga gurbata hanyoyi a unguwar Garin Malam ta Damagaram a Jamhuriyar Nijar. Danna alamar saurare domin jin cikakken shirin tare da Micheal Kuduson.

4 Strings & CJ Stone - I Can't Help Myself [Future Sequence]Sophie Sugar - Lost In The Ocean [Molekular Sounds]CLASSIC: Alena – Turn It Around (Space Brothers Remix)[ Basic Beat Recordings]DAVE PEARCE'S TOP 5 5.Darren Tate & Mike Koglin - Now Is The Time (Omnia Extended Remix) [Armada Captivating]4.Owl. - You Are My Infinity (Extended Mix) [FSOE]3.Four Tet - Into Dust (Still Falling) (Solarstone Pure Mix) [XL]2.MRPHLNDR - LOVE CODE 101 [ASOT]1.AFTERUS - Six Degrees (Extended Mix) [REASON II RISE MUSIC]GUEST MIX: Salman WaniRoger Shah & Signum - Healesville Sanctuary (Roger Shah Mix)Mhammed El Alami & Emma Horan - WarriorsSalman Wani - IDSalman Wani - IDMhammed El Alami & Salman Wani - WayfarerJorn Van Deynhoven & Susana - Never Mine 

Shirin Lafiya Jari ce tare da Azima Bashir Aminu a wannan mako ya mayar da hankali kan alaƙar cutar yunwa da kuma lafiyar ƙwaƙwalwa, inda a cikin shirin zakuji yadda masana a ɓangaren suka alakantawa waɗannan matsaloli biyu a matsayin lalurori masu tafiya kafaɗa da kafaɗa da juna. A kowacce ranar 10 ga watan Oktoba ne duniya ke gudanar da gangamin kula lafiyar ƙwaƙwalwa don bikin ranar ta lafiya ƙwaƙalwa ko kuma World Mental Health Day a turance, da nufin wayar da kai game da muhimmancin lafiyar ƙwaƙwalwa dama matsalolin da ka iya barazana ga ƙwaƙalwa, sai dai a wannan karon ƙungiyar likitocin ƙasa da ƙasa ta MSF ta alaƙanta ƙarancin abincin mai gina jiki da ke haddasa cutar da yunwa da matsalar ƙwaƙwalwa...... wannan shi ne maudu'in da shirin Lafiya Jari ce na wannan mako zai mayar da hankali akai, sai ku biyo mu.... Wani rahoto da MSF ta fitar a ranar ta 10 ga wata ta koka da ƙaruwar yaran da ke fama da cutar yunwa sakamakon ƙarancin abinci mai gina jiki, wanda ta ce matsala ce kai tsaye da ke shafar lafiyar ƙwaƙwalwa. Ku latsa alamar sauti don sauraren cikakken shirin.

This episode looks at the Kabane and Court Rank systems in light of the changes made during this reign, in 684 and 685.  We go a bit more in depth on the kabane, what they were, and how they were organized, prior to the reorganization that took place at the end of the 8th century into just 8 kabane, total.   For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-136   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 136: Kabane and Court Rank   Mononobe no Muraji no Ujimaro was in a foul mood.  Once more he had been passed over for promotion, and so he continued to toil away, tallying reports as they came in from the various provinces across the kingdom. Meanwhile, Hasama no Atahe no Woshibi was now his superior, with an exalted rank and the generous stipend that came with it.  Ujimaro fumed—he was Mononobe, and his family had once all but ruled Yamato.  Though they had been perhaps reduced in circumstances since then, they still proudly held to their place as a Muraji family—a distinction that demonstrated their superior pedigree.  Meanwhile, Woshibi was from the Hasama family.  Sure, his relative, Nemaro, had been one of those on the front lines in the recent conflict, but still, his family was only atahe.  Honestly, a Mononobe was supposed to take orders from someone of an Atahe family? But this was the new way of things.  The ancient traditions were no longer enough—you had to work hard and make sure way up through this new court rank system if you wanted to succeed.  Ujimaro grumbled, but there was little he could do in the moment.  Nonetheless, he couldn't help but think about how the natural order of the world was somehow turned upside down…     Greetings and welcome back, everyone. We are working our way through the reign of Ohoama, aka Temmu Tennou.  This reign spanned fourteen years, if you include the Jinshin year of 672, though it is broken into two narratives in the Nihon Shoki.  The first chapter covers the year of the disturbance, the Jinshin no Ran, when Ohoama fought with the Afumi court, who supported his nephew, Ohotomo, on the throne.  We've covered that turbulent period previously.  The second chapter covers the other 13 years of Ohoama's reign. Last episode we covered the first year of Ohoama sitting properly on the throne.  The year 673 included Ohoama's ascension; the confirmation, continuation, and evolution of the Ritsuryou system instituted during Naka no Oe's time; as well as various ceremonies around Ohoama's ascension to the throne, including the first verifiable “Daijosai”, the specialized harvest ceremony for the first harvest season of the reign. This episode we are going to try and tackle something that people have sent in questions about.  We've touched on it here and there, but I really want to get into the Kabane system—that ancient practice of family titles that were like a collective rank system.  It was during Ohoama's reign that the court made major reforms to the kabane system and restructured it pretty extensively.  At the same time, the kabane system was gradually being replaced by other systems of displaying one's status in society—such as the court rank system, which was also revised this reign.  Eventually, without the same purpose as before, kabane would fade away, with a few remaining as honorifics and titles, but at this point they were still important.  So we'll get into both of these status systems  and discuss a little bit about what that meant for the people of the late 7th century court. From the beginning of Ohoama's reign, the court had continued to implement the cap-rank system, most recently amended in 664, by Ohoama's brother, Naka no Ohoye.  With the new rank system of 685, the format changed considerably. To better understand this, let's talk about the rank systems in Yamato and how we have gotten to this point.  We'll want to start with the kabane, and to do that, I want to take us back to a much earlier time. As you may recall, in the oldest stories in the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, most individuals only have a single name, or they are known by the name of a location and a title.  Iware Hiko, for example, with Hiko and Hime being general masculine and feminine terms for elites from a given area.  From this, it would appear as though there was no such thing as a “family” name in early Wa societies. As I've pointed out before, that does not mean that there were not families, of course, or that lineage and family relationships were not important; we do see familial relationships, and we see concepts of lateral inheritance—from brother to brother rather than necessarily from father to son.  The rules behind such inheritance seem to have been rather malleable, however. And that all makes some sense in a society where most people are dealing with the people of their village and surrounding communities—there is no need for anything more than a given name.  Otherwise one's place of origin or their profession could easily be used to identify any given individual.  Even the elites would be known by the territory they control. I mention all of this because some of the earliest terms we see as “kabane” appear to be titular in nature—that is to say they are derived from ancient titles.  Hiko, Hime, Wake, Mimi, and Ushi are all terms we see from the ancient past, commonly found in the names of sovereigns, among other things. It isn't until some time in about the 5th century that we start to see the family units arise.  These started as something like a corporate group or guild: Those who looked after horses were all labelled as Umakai, while those who worked jade and made magatama jewels were labelled as Tamatsukuribe.  These groups or “be” were familial in that they were structured much as a family, with a single family head.  That gave the ruler a single point of contact to presumably administer all of the work that particular corporate group was expected to perform.  Furthermore, the name passed to their children, who would presumably have been brought up in the family business.  For some of these families, rather than overseeing a business, craft, or similar thing, they were, instead, administrators of a given region or locality.  We might think of these as chiefly families, overseeing domains of varying sizes.  These families were known as “uji”.  This is often translated in English as “clan”, which is an overloaded term used to describe a group that all claim familial descent from a single putative ancestor—whether real or fictional.  Many of the earliest uji were created as “-be” groups:  Abe, Mononobe, Imbe, Kataribe, etc., but they eventually started dropping “-be” altogether: Inukahi, Umakahi, Soga, Nakatomi, Wani, and the like.  For these Uji, many were connected to various deities, or kami, from which they claimed descent.  These kami are thought to be some of the original ujigami, though that term later came to be applied to various kami that were seen as guardians of a particular locale, and later uji need not claim direct descent from a kami for it to be special.  For example, the main deity of Kasuga Taisha, the shrine built in Nara in the 8th century, said to house the ujigami of the Nakatomi and Fujiwara, primarily pays worship to Takemikazuchi no Mikoto and Futsunushi no Mikoto, deities brought from the east.  Takemikazuchi is considered an ujigami of the two uji, but the oyagami, the actual parent or ancestral kami from which they claim direct lineage, would be Ame no Koyane no Mikoto, who is also worshipped as the third deity at the shrine. The fact that these uji operate more like clans means that they were made up of numerous family units, who might be scattered across the archipelago.  At the head of each uji would have been a central family to provide the uji leadership and interface with the court.  Nonetheless, they were all considered the same uji, and a rise in the fortunes of the uji applied to all of its disparate members. To be clear, there were titles attached to individual names, Sukune, for example, which is one we've encountered several times in the narrative.  Professor Kan'ichi Asakawa, in his work “The Early Institutional Life of Japan”, provides an overview of some of these corporate titles, that came to be known as “kabane”.     In all likelihood, they all had a straightforward meaning at some point.  “Omi” means minister, for example, and continues to be used in that sense—as well as as a title—up through at least the 7th century.  Another common kabane that we see is “Muraji”, which appears to originally reference someone in charge of a village or similar polity.  Asakawa suggests that it comes from Mura no Ushi, with “Ushi” meaning something like “lord” and showing up elsewhere as well.  “Kimi” also appears to be demonstrating some kind of hegemony over a land. Beyond that, here are a few others that we have seen:  Atahe—or Atai—as well as Suguri, which appears to truly be a lower level village headmaster.  Then there is Agata-nushi, aka Agata No Ushi, the Lord of an Agata, or district.  Asakawa also notes Wake, Inaki, Sukune, Kishi, and Tamitsukasaas other kabane. The kabane are interesting in that they do appear to be precedental—that is to say that there does appear to be some kind of hierarchy in terms of the social position of each uji.  The kabane did not, however, confer any particular resources.  There was no stipend attached to a given kabane, though certain court positions were only open to members of uji with the appropriate kabane.  Perhaps most notable in this are the Omi and the Muraji, which were the only two family types that held the supreme court positions—what we would likely refer to as “Prime Minister”.  These included families such as the Ohotomo no Muraji, the Mononobe no Muraji, the Kose no Omi, and the Soga no Omi.  The heads of these families had a special title—the Ohomuraji or the Oho-omi, the Great Muraji and the Great Omi.  These positions were placed at the top of the court system, allowing them unrivaled access to the levers of power.  Typically there were two to three of these individuals at any given time, down to as few as one during the height of the Soga no Omi's power and influence. It is unclear if all uji at the Omi and Muraji level had a designated Oho-Omi or Oho-Muraji at their head, or if that was only for those who were in actual positions at the top of the court structure. It is also unclear if the precedence between the Omi and Muraji was always fixed.  Early on, we see Muraji houses that appear to be holding the majority of the powerful positions, and later we see the ascendancy of the Omi households.  By the 7th century, however, it appears that Omi came first, followed by Muraji, based on the order that individuals are frequently named in the Chronicles, among other things. As for the other titles, some of them we believe we know, and others are more of a mystery.  The origin of “wake” and “kimi” are rather obscure, though they both appear to have something to do with territorial rule and belong to uji that lay some kind of claim to a blood relationship with the royal house.  Some of them may have been rulers in their own lands, prior to Yamato hegemony. “Inaki” may be related to rice castle, or storehouse, and seems to have referred to one of the smallest local units.  That also means we rarely see it in the narrative, which tended to focus on those more closely tied to the court and the royal house.  Asakawa notes that the Atahe, or Atai, seems to be for uji who possessed some amount of private land and private soldiery, but we don't know much more.  Asakawa also points out that the Suguri, Tamitsukasa, and the Kishi kabane all seem to be related to groups with ties to the continent—perhaps descended from immigrant groups.  The Kuni no Miyatsuko and the Agata-nushi are the titles with the clearest seeming ties to territorial hegemony.  “Kuni” is the term for the ancient lands, such as Yamato, Kibi, Kenu, Koshi, etc. There seem to be around 140 such “kuni” described in the archipelago.  Agata, on the other hand, were much smaller districts.  While some of these district names have survived, it is hard, if not impossible, to know exactly how many of them there were. Then you have this term: “Miyatsuko”.  Breaking that apart, he translates it as child or servant—ko—of the exalted house—miya.  Taken together, these appear to reference the elite families in charge of overseeing territorial lands.We also see another term that uses “Miyatsuko”:  Tomo no Miyatsuko.  Unlike Kuni no Miyatsuko, Tomo no Miyatsuko is a term representing a group, rather than a kabane attached to an individual family.  When the sovereign addresses the court, for example, he typically addresses the Omi, the Muraji, the Tomo no Miyatsuko and the Kuni no Miyatsuko. Asakawa proposed that, technically, all of these could fall under the term “Miyatsuko” as servants of the sovereign's house.  Rather than focusing on specifics of all the myriad kabane, however, Asakawa treats them broadly as the Omi, Muraji, Tomo no Miyatsuko, and Kuni no Miyatsuko.  The Omi and the Muraji we already touched on.  They were the houses that could, among other things, supply the court with their Ohoomi and Ohomuraji—their prime ministers.  So it makes some sense.  The Tomo no Miyatsuko and the Kuni no Miyatsuko are a little more tricky  to pin down, but Asakawa suggests that, ased on what we can tell, the heads of the Omi, Muraji, and Tomo no Miyatsuko likely attended court on a regular basis and lived nearby, whereas the Kuni no Miyatsuko were those whose heads dwelt elsewhere, likely because they were the local elites in various other areas of the archipelago.  This is in the name—the term “tomo” might be thought of as being “with” someone, and at one point it is suggested  that the Tomo no Miyatsuko are related to those who traced kinship back to the kami who originally descended from the Plain of Heaven.  However, among the myriad kabane, not all of them were strictly local, and we find some kabane doing double duty for both local and geographically dispersed uji.  Thus he also suggested that Kuni no Miyatsuko, though it was a kabane in its own right, also represented the other forms of territorial elite titles—all those who did not regularly attend the court, but instead administered their own lands.   Richard Miller, in his work, “Ancient Japanese Nobility”, does provide a suggested hierarchy of the kabane.  I don't know if I completely agree, as I think that it was a lot more complicated across the entire archipelago, but nonetheless I'll add the information to the blogpost page if you want to see at least one suggestion of relative precedence between uji of different kabane. Now let's not forget that not everyone was a member of an uji.  For one thing, the royal family—both the sovereign's immediate family and Princes who claimed a more distant relationship—were exempt from the Uji-Kabane system.  Also, the commoners, those who actually toiled and worked the land, likewise would not have been included in a given Uji.  The Uji may have directed production, and even included certain artisans, but it still only included those who were tied, in some way, to the government. Now while the Uji-Kabane system may have started as titles with actual meanings—that is to say that the names and titles were essentially indicative of a group's role in society—it didn't take too long for it to become a little more abstract.  After all, generation after generation, people change.   Individuals vied for power and position in the court and elsewhere, and one's uji may rise, and even fall, depending on how they were able to succeed in the political climate of the day.  This was augmented with the marriage politics which no doubt was conducted as much between the elite families as well as with the royal family.  And then there were the branch or cadet families.  For example, let's say that the head of a family has four children.  Each one of those children could theoretically succeed their father—if his own siblings don't do so.  With each generation, the familial ties get weaker, and smaller, sub-houses could form.  If the uji was geographically dispersed, then local branches could become more or less independent. All of this seems to have caused not a small bit of confusion, and thus we get an edict in the last months of 682: it instructed all of the uji to ensure that they had a senior member—an uji-no-kami or ko-no-kami, with “kami”, in this instance, meaning top or head, rather than deity.  This family head was to be reported to the government, presumably so that the government knew exactly who was in charge of each family.  If there were too many people in a given uji, then they were encouraged to split themselves up and submit their own heads, with government officials adjudicating the decision.  Finally, they are exhorted not to include any people that do not belong. A few things this seems to indicate.  First is that the government did not have a handle on all of the different families out there, which makes some sense.  It had been many generations since the uji had been initially set up, and the State had gone through a lot in that period.  It may also indicate that there were those making a false claim to a family name specifically for the added prestige.  How difficult would it be to claim to be a member of a prominent family that just happened to have been from a far-flung, out of the way branch?  We see this in the 10th century with the Oushu Fujiwara—a family in Tohoku, around the region of Hiraizumi, who claimed descent from the famous Fujiwara family.  Of course, the Fujiwara family by that point had grown so large, that it was next to impossible to check any such claim.  How much moreso in the age before written records were common? We've seen examples where different parts of a given Uji were recorded separately.  For example, the Aya were split early on into different groups, with the Yamato no Aya being perhaps the most often referenced, but we also have the Kawachi no Aya—the Aya from Kawachi.  And then we have the Inukahi, where we see the Ama no Inukahi and the Agata no Inukahi, referring to the Inukahi of the Sea and the Inukahi of the District, though sometimes just a reference to “Inukahi”. Of course, it also seems that these branch families maintained the kabane of the original. Over time, uji were promoted, but rarely were they demoted.  And so, over time, more and more uji are counted among the ranks of the Omi and the Muraji. At the same time, the court was changing.  With the Taika reforms and the development of the ritsuryo codes, the Uji-kabane system was no longer required for managing the realm.  Furthermore, the government was centralizing land and the produce thereof.  And so they instituted the cap-rank system, a more explicit system of rank within the court that was held by the individual, not by the entire uji.  In addition, cap-rank could be tied directly to a stipend, making the court officers more dependent on the central government, rather than on their own uji's resources. Early on, it is likely that higher cap rank was given to members of the more highly exalted uji, as those were the uji that also filled the upper echelons of government and therefore would have been best prepared to succeed in those roles.  However, as things continued, it was likely that it was going to get even more confused.  Or they would need to raise up all of the families to Omi and Muraji status, but as that happened, the meaning of the kabane themselves became less and less clear.  After all, if everyone is an “Omi” and “Muraji” than, really, nobody is. In 681, we are told that they began to put together a law code, and later a law code of 92 articles is said to have been established.  However, it seems it was still being updated, and wasn't until 689, after Ohoama's death, that all 22 volumes would be distributed to the various governors.  It became known as the Kiyomihara Codes.  In 684, Ohoama's reforms attacked the problem of the Kabane.  The record complains that the various titles had become confused.  That there were people out there taking kabane they were not entitled to, and just a general confusion because it no longer aligned quite so well with the evolving cultural norms of the new Yamato state.  Early attempts to deal with this appear to have been, in the years since they began codifying it all in 681, to raise up families and individuals to the rank of “Muraji”.  There are several records where lists of families are all given “Muraji”.  In the case of individuals being granted Muraji, it is unclear if that was going just to them or to their entire family, though there are some examples where it seems an individual was granted the title and then their uji was separately awarded the same. This seems like an initial attempt to straighten things out.  With the new bureaucratic system and the court ranks, no doubt there were people of worth from uji with less prestigious kabane who now outranked individuals from uji that were, at least on paper, more prestigious.  This can't really have solved the problem.  If anything, it just watered down the meaning of “muraji” even further, since now everyone and their brother seemed to have been granted that title. Ohoama's solution was to pare down the system to only eight kabane, total.  Some of these were existing kabane, and others were entirely new. At the bottom of this new system was the title of Inaki, which had been about the lowest territorial kabane of the existing system.  I suspect that this included all of those families that were still below the rank of Muraji, who had not been raised up in the preceding years.  However, from there it immediately jumped up to the Muraji and Omi, in that order.  And so the kabane that were previously at the top of the system were now towards the bottom.  That way, they could “promote” families into greater kabane, without needing to “demote” a bunch of existing families at the same time. Above the Omi were mostly new kabane, except for one.  The first was “Michinoshi”, a Master of the Way.  It is unclear what this was intended for, as we aren't told who was promoted to this kabane.  Based on the name, it is thought that this may have been for uji that had demonstrated a mastery of learning or perhaps some other pursuit, such as medicine, science, crafts, etc. Above the Michinoshi title was the kabane of Imiki, the fourth of eight.  This may mean something like “One who arrived”.  Some suggest that it may have originally been “imaki”.  Richard Miller, in his work “Ancient Japanese Nobility” suggests that this was effectively the equivalent of the old title of “Atahe”.  That said, most of those who received this kabane had previously been promoted to the old title of “Muraji”, though before that they were mostly Atahe, or else Obito, Kishi, or Miyatsuko. There is a thought that Imiki had something to do with “coming” and was meant for uji descended from immigrant families.  Miller notes that this is not immediately born out in the data from the Nihon Shoki, where we see about a 50:50 split between immigrant and native uji.  However, in the following chronicle, the Shoku Nihongi, we see about 100 of 150 of uji with the Imiki kabane  that were of immigrant origins, so 2/3rds.  That still isn't entirely conclusive, but does add some weight to the idea. Continuing to the 3rd kabane from the top we are at “Sukune”.  This was previously used as a kabane, but from what I can tell it was given to an individual and was not passed down to the entire uji.  Now it was something different.  Miller suggests that this kabane was for those uji who claimed descent from one of the kami, but not necessarily from the royal lineage. In contrast, Asomi, later read as “Ason”, the 2nd of the 8 kabane, literally reads as “court minister”.  It appears to be for those who claimed some connection to the royal family.  It is notable that Ohoama awarded this to some 52 families during his reign.  Compare that with making 11 Imiki and 13 Mabito, the next and highest ranking kabane.  Asomi would be the most common kabane among those at the top of the court bureaucracy.  Of all of them, this one seems to linger, perhaps because it is the kabane that was given to the Fujiwara family, who then carried that with them into later centuries. Finally, there is Mabito.  Mabito means something like “True Person” or perhaps “Upright Person”, and it seems to have gone exclusively to families with the old kabane of “kimi”.  An examination of the thirteen uji in this group indicates that they were those with close royal ties, who claimed a descent closely related to that of the royal family.  So those were the new kabane.  Although they were declared in 684 and handed out through the following year, we do see some individuals referenced with these kabane earlier in the narrative.  This is likely just due to the fact that it is how they were eventually known, and so they are given an anachronistic kabane, which was probably much easier for the compilers than trying to make sure that all of the names were exactly correct for each record. With the kabane thus dealt with, Ohoama then went on to make some major changes to the court rank system as well.  In many ways I would say that his ranks were quite novel—previous changes to the cap-rank system had largely been additions or slight modifications but had left many of the names intact with each change.  As such, the rank system decreed in 664 was really just an update to the previous cap-rank system of 649 and earlier.  And so even through 664 you still had things like “Greater brocade” as someone's rank.  Towards the end of his reign, though, along with other reforms to the government, Determining what exactly the rank system was at any given point can be a little confusing.  Depending on the record being used, names are sometimes referenced anachronistically: That is they are given with the ultimate title, kabane, or rank by which they were known. This could sometimes be after multiple phases of reform, and so the honors mentioned may not necessarily reflect that individual's ranks and position at the date of the entry.  Also the various rank systems are close enough, sharing many of the various rank names, such that it isn't immediately obvious if something different is being used. This is true of both kabane and court ranks.  Furthermore, as many individuals may only be mentioned once or twice, we may not always have a lot of data on how things may have changed.    The new system enacted in 685 was different in several ways that make it quite distinct.  In fact, we see in the record of this reign earlier mentions of individuals where their rank is given in terms of the new system even in records predating 685.  So what did that look like? The rank system of 685 still used various signifiers, which broke things up into categories, but these were broken up into 2-4 numerical grades:  Ichi-I, Ni-I, San-I, Shi-I, or first rank, second rank, third rank, and fourth rank.  This gets us closer to what was eventually an almost purely numerical system.  Each grade was then divided further into “Larger”: “Dai”; or “Broader”: “Kou” This is also where we see Princely ranks enumerated for the first time.  As we noted, previously, princely rank was something that we started to see at the beginning of this reign in the Nihon Shoki, with Prince of the third rank, etc. In 685, however, we get an actual proclamation. The Princely ranks are broken into two large categories—the bright, or Myou, ranks and the Pure, or Jou ranks.  There were two grades of Myou—Ichi-I and Ni-I, and four grades of Jou—Ichi-I, Ni-I, San-I, and Shi-I.  Each grade was further divided twice into large, dai, or broad, kou.  So you had Myou-dai-ichi-I, Myou-kou-ichi-I, Myou-dai-ni-I, Myou-kou, ni-i… et cetera.  That translates to something like Large First Bright rank, Broad First Bright rank, Large Second Bright rank, and Broad Second Bright rank.  This would continue with “Jou” replacing “Myou”, and provided a total of 12 princely ranks. As for how they were divvied out, we only see the granting of “Jou” ranks.  In fact, Kusakabe, the Crown Prince himself is given Broader Pure First Rank (Jou-kou-ichi-i).  His brother, Prince Ohotsu, was given Larger Pure Second Rank, their brother Takechi, who had helped lead the forces in the Jinshin war, was given Broader Pure Second Rank, one lower than his younger brother.  Both Kawashima and Osakabe were given Larger Pure Third Rank.  So if the highest “Pure” rank was going to the Crown Prince, then who were the Myou ranks going to?  Unfortunately, thou the system would last until the development of the Taihou code, in 703, we don't have any clear examples of the Myou ranks being handed out, so that may be a puzzle we don't unravel. Beyond the ranks for the various princes, there was another, similar set of ranks for the common court nobles.  This system had 6 categories, broken up, like the Princely ranks, into four grades, each further divided into Larger and Broader, as before.  In this case the categories were: Shou – Upright Jiki – Straight Gon – Diligent Mu – Earnest Tsui – Pursue Shin – Advancement This created 48 total rank divisions, which gave an unprecedented granularity for the court.  As for granting rank, we have a couple of examples of that, beyond just the posthumous grants.  In 686, Ohoama conferred Gon-I, the Dilligent rank, on six ministers who attended to him, personally.  There was also a request that provincial governors should select nine people of achievement who could likely be given the same. There is one strange account:  in 685, Awata no Asomi no Mabito—Mabito, in this case, being his given name—requested permission to transfer his rank to his father, but this was refused. And I think this gets to the heart of the cultural change that was underway, and which Ohoama and the court was actively encouraging.  Although the kabane titles were a collective rank, court rank, and the accompanying stipend, was for the individual.  This wasn't something that could accrue to the head of a family.  That would have been an important point at a time when the traditions of the uji system were still quite strong. So there we have it.  Hopefully there was something new for you to take away as we come to better understand Ohoama and his court. We still have plenty more to discuss—probably enough for a few more episodes as we cover some of the natural events and disasters, the ties between the court and religion, as well as what was going on with peninsular affairs, not to mention the myriad other little random tidbits.  We'll get to all of that as we can. Next episode we'll take a look at the material culture of the court.  Specifically we'll take a look at what we know about their dress and clothing, much of which was influenced by that sumptuary laws that were, themselves, tied in closely with this new rank system. 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.

Today's poem is Lately I Am Trying by Sanna Wani.The Slowdown is currently taking a break. We'll be back on Monday, August 18 with episodes from our new host, Maggie Smith. This week, we're going back into the archive to revisit Ada Limón's time as host. In this episode, Ada writes… “Today's poem explores how the love of an animal can help us process grief and even remember the precious value of touch.” Celebrate the power of poems with a gift to The Slowdown today. Every donation makes a difference: https://tinyurl.com/rjm4synp

In this wild AMA episode comedian @urjitawani. returns to Cyrus Says—this time with a brand-new surname and a head full of stories. In this candid and hilarious AMA episode, Urjita chats with Cyrus about her recent wedding, including the curious case of why Cyrus wasn’t invited (hint: her husband had some guest-list rules) and how she boldly sent an invite to none other than Shah Rukh Khan. The conversation dives into her still-fresh honeymoon phase, the joys of being married to her first boyfriend, and how she’s navigating life, comedy, and career post-wedding. But it doesn’t stop there. Cyrus and Urjita also get into a spirited debate on the rise of AI-generated alternate endings in films—should fans or filmmakers have the final say? The duo talk re-releases like Shaan and Sharabi, pitch absurd movie theatre hacks (including a ‘wink wink’ rating system), and even cast a gender-swapped reboot of Dhoom. Add to that their takes on creepy Labubu dolls, movie nostalgia, and the economics of watching films in theatres today—this one's packed with pop-culture chaos, heartfelt laughs, and a whole lot of Urjita charm.See omnystudio.com/listener for privacy information.

"Garcon is a deeply personal one-person show that explores stolen boyhood"

Mark and Dominic Machado react to Sri Lanka's loss to Bangladesh in the 2nd ODI of the series. They discuss Liyange almost getting SL over the line, Wani's wayward final over and Kusal Mendis incredible half century. Subscribe to the Murali End Substack: https://muraliend.substack.com/ Join the Murali End Whatsapp Channel: https://whatsapp.com/channel/0029Val7H91JJhzfMEctCp1P

Mark, Dom and Nick discuss the last week in Sri Lankan Cricket including IPL calls up for Kusal Mendis and Charith Asalanka and get into a long discussion about Wani's batting. 

[Watch episode here] Welcome to the Curious Conversations Business Mini Series – where we sit down for real, raw, and honest chats with inspiring business owners who've built their dreams from the ground up. No fluff, no filters — just the truth behind what it really takes to succeed.In this powerful episode, we dive into the world of hospitality with Melinda and Wani, from Melbourne institution Ms Frankie, and the co-founders of a thriving hospitality group. Melinda opens up about the true behind-the-scenes journey — from launching their very first venue, the initial investment, and hustling to survive, to nearly shutting down and ultimately turning it all around into a profitable business. If you've ever dreamed of starting a business, especially in the hospitality industry, or you're in the thick of it and need some motivation, this episode is packed with real-life lessons, practical tips, and inspiring resilience.Topics we cover:How Melinda and Wani got started in hospitalityThe first major investmentWhat no one tells you about running a venueNavigating debt and tough decisionsHow they turned it all aroundTips on building a sustainable and profitable business Subscribe for more Curious Conversations as we explore the stories beyond the highlight reel — the grit, growth, and glory of building something meaningful.

On this episode, Deji, Sharon and Dami review new music from the past week, including Tim Lyre ft. Show Dem Camp's "Economy," BIGBIRD ft. Seun Kuti, Vector's "The Matter," Rexxie ft. Rybeena's "EGBAMI," Joyce Olong's "Fool Me Once" and more. They also give an unfiltered review of Davido's recent album "5IVE," sharing their favourite songs, best features, and least favourite aspects of the album. They close the episode with a rundown of the buzzworthy moments in the music industry, touching on Rema's "Disastrous" Coachella performance, Burna Boy and Shallipopi's performance of "Laho Remix" on the Stade De France stage, Ckay's exit from Warner Music South Africa, and Ayra Starr's track with Wizkid.TimestampsSingles review: 1:57Davido's "5IVE" review: 25:20Industry rundown: 1:21:13Previous episodes referencedVector the Viper's Life of Passion - listen here, watch here.Stay Demure with Wani - listen here.----- We want to hear from you! Share your thoughts using the hashtag #WithAnSpod or tag us on Twitter and Instagram (@WithAnSpod).For collaborations or inquiries, email us at withans@culturecustodian.com. Hosted on Acast. See acast.com/privacy for more information.

I am excited to share insights from the Interventional Endoscopist podcast featuring Dr. Sachin Wani! The discussion centered on Barrett's esophagus, and strategies to improve detection and risk stratification Key takeaways: • The rising incidence of esophageal adenocarcinoma makes early detection crucial. Yet, survival rates remain low, highlighting the need for improved strategies • PEEC and PEEN underscore the issue of missed lesions during endoscopy, emphasizing the need for high-quality exam. • PEEC (postendoscopy esophageal adenocarcinoma) refers to cancer detected before the next recommended surveillance endoscopy in patients with non-dysplastic Barrett's esophagus.  • PEEN (postendoscopy esophageal neoplasia) is a composite endpoint of high-grade dysplasia or cancer detected before the next recommended surveillance exam • A high-quality endoscopic exam is paramount, including meticulous inspection, standardized classification, and advanced imaging techniques like chromoendoscopy.  • A 10-step approach to a high-quality exam includes identifying landmarks, spending adequate time inspecting the Barrett's segment, cleaning the distal esophagus, and using high-definition white light endoscopy and virtual chromoendoscopy • While the Seattle biopsy protocol is standard, it has limitations due to sampling errors • WATS (Wide Area Transepithelial Sampling) can enhance neoplasia detection as an adjunct to the Seattle protocol by sampling the entire Barrett's segment. • AI (artificial intelligence) holds promise for lesion detection, improved diagnostic accuracy, and quality assessment of endoscopic exams. AI platforms may help identify visible lesions and predict histology, as well as assess the quality of the endoscopic examination. • The Tissue Cypher test can aid in risk stratification by analyzing biomarkers to predict the risk of progression to high-grade dysplasia. It can also predict prevalent high-grade dysplasia or cancer.  • Dr. Wani also shared his journey into medicine, influenced by his family, and the challenges faced by foreign medical graduates. A key message was the importance of continuous improvement in endoscopic techniques and the integration of new technologies to combat esophageal adenocarcinoma   This episode was sponsored by Castle Biosciences the makers of the TIssue Cypher Test.

On this episode, Bola is joined by Mayowa to dissect the new music from the past week including Seyi Vibez's “Children of Africa” EP, Burna Boy's “Update,” Odumodublvck & Niphkeys' “Conse,” Shallipopi's “Laho,” Ajebo Hustlers “Onorato” EP and much more. They are also joined by Afro-RnB artist WANI who shares his take on the latest drops and speaks in detail about his latest EP LCV3:Sweet Surrender. Follow us on X and Instagram, we'd love to hear your thoughts! Hosted on Acast. See acast.com/privacy for more information.

In this episode of Cyrus Says Live AMA, Cyrus tackles a bunch of fun and thought-provoking questions! From how global politics might shake up India's markets, to the hilarious (and a bit weird) trend of holding funerals for cars, we've got it all covered. We'll also dive into some spicy political drama, a look at quirky cultural moments, and chat about everything from T20 cricket to football streaks. It's a mix of humor, hot takes, and surprising insights you won't want to miss. Grab a seat, it's gonna be a wild ride!See omnystudio.com/listener for privacy information.

Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang

Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang

Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang

Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang

Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang

Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang

On this episode of Reverberations, host Majel Connery and Peni Candra Rini discuss her double album, 'Wulansih' and 'Wani.' Candra Rini, who is from Indonesia, talks about her stylistic flexibility, vocal abilities, and the diverse regional influences in her music. She also addresses the recurring theme of climate change in her work and her ambition to become one of the few prominent female composers from her country.Support the show

Aleks shares his experience with a game that's unironically changed his life. Is this the end of CHUD Aleks? Will I get in trouble if I say trigger? Do I have the pass or only him? Let's find out.Recorded 9/9/2024Imgur Album: https://imgur.com/a/QzPBbNdTalking Points: Straight characters wiki,inco g. nito,phoenix wright,professor layton,utawarerumono,other people exist,Shuffle,i wanna shuffle that gator,tomodachi life spaghetti,the worst version of yourself,the artist struggle,Its not like I did anything, I just followed a Youtube tutorial,I dont want to be this kind of animal anymore,delayed gratification,DSL camera:eyes::sweat_drops:,yes dear,baryonyx,gassed up,glazed even,relationship advice from two 30 year old podcasters,skinnies,triggers,ArkKnights,Homestuck,MSPA Notifier,/hsg/ I miss you,Intervention,you beat fortnite,I've read enough and the NEW Aleks Check out the website for links to our shows on iTunes, GooglePlay and Spotify► http://www.lmtya.com► https://spoti.fi/2Q55yfLPeep us on Twitter► @LetMeTellYouPDOfficial Discord► https://discord.gg/SqyXJ9R/////// SHILL CORNER ///////► https://www.patreon.com/LMTYALMTYA shirts!► https://lmtya.myspreadshop.com/all/////// SHILL CORNER ///////

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang

In this episode of the Voice of Fintech podcast, Wani Baumgartner sits down with Stevan Bajic, the innovative Founder-CEO behind Manigo, to delve into the intricacies of FinTech orchestration. Discover how Manigo streamlines financial services by seamlessly connecting users to their preferred fintech infrastructure providers via a single API.Join the conversation as Stevan shares invaluable insights into Manigo's journey navigating the dynamic FinTech landscape. Explore key milestones in their growth, the pivotal role of customer feedback in shaping platform features, and get a glimpse into their ambitious long-term vision.Through Stevan's entrepreneurial narrative, listeners gain firsthand knowledge of the challenges he's conquered and the relentless drive propelling him towards future success. Tune in for an episode packed with inspiration, innovation, and the future of FinTech.