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

In this episode, I sit down with intellectual property attorney, TEDx speaker, and bestselling author Wani Iris Manly to talk about what happens after you say yes to God's calling. Wani shares her remarkable journey of leaving behind a successful legal career to move to Paris without a clear plan, the years of testing that followed, and how God used that season to prepare her for a much greater purpose. We also discuss why every Christian entrepreneur needs to take legal protection seriously—from trademarks and copyrights to contracts and chargebacks. If you're navigating a season of obedience, waiting for breakthrough, or building a business you want to steward well, this episode is packed with practical wisdom and faith-filled encouragement. __________________________________________________________

Majalisar Wakilan Najeriya ta yi kira ga rundunar sojin saman ƙasar da ta buɗe ɓangaren hanyar Maiduguri zuwa Kano da ta toshe a anguwar Ngomari-Pompomari da ke wajen birnin Maiduguri kusan shekaru 10 wanda ke haddasa asarar ɗumbin rayuka. Ɗan Majalisa mai wakiltar Jere a jihar Borno, Hon. Satomi da ya gabatar da ƙudirin gaban Majalisar a makon jiya, ya yi wa Ahmed Abba ƙarin bayani dangane da girman matsalar da toshe hanyar ya haifar da kuma ƙoƙarin da gwamnati ke yi wajen ceto ɗalibai da malamai da Boko Haram ta yi garkuwa da su a Askira-Uba na jihar Borno. Ku latsa alamar sauti don jin yadda zantawarsu ta gudana.

What if the life you're meant to live begins when you loosen your grip on the one you've carefully planned?In this inspiring conversation, I sit down with Wani Iris Manly—TEDx and award-winning speaker, intellectual property attorney, change expert, entrepreneur, and bestselling author—whose remarkable journey from Miami to Paris transformed not only where she lived, but who she became.After building a successful legal career, Wani made an extraordinary leap of faith. She sold everything she owned and moved to Paris without knowing anyone, speaking the language, or having a backup plan. What she discovered wasn't just a new country—it was a new way of defining success, purpose, creativity, and trust.Together, we explore why change feels so uncomfortable, how our identities can keep us stuck, and why leaving room for life to surprise us may be one of the greatest acts of leadership we can practice.In this episode you'll discover:Why change often feels threatening—even when it's leading us somewhere betterWani's Change Blueprint for navigating life's biggest transitionsHow fear, identity, and uncertainty keep us holding on too tightlyWhy redefining success begins by defining it for yourselfThe connection between happiness, purpose, and living authenticallyWhy resilience doesn't require making life harder than it needs to beHow leaving room for life to surprise you can open doors you never imaginedWhether you're standing at the beginning of a new chapter, considering a career transition, or simply wondering what's next, this conversation offers encouragement to trust the journey—even when you can't yet see the destination.

Change That Changes Everything: How Leaders Help People Adapt Before AI Fears Drive Talent AwayArtificial intelligence is changing the workplace faster than ever, but the biggest challenge isn't the technology.It's helping people adapt.In this episode of the People/AI Strategy Forum, Sam Reeve speaks with Wani Iris Manly, Esq. about why employees don't resist change—they fear loss—and how leaders can reduce uncertainty before it turns into disengagement or turnover. Drawing from her background as an attorney, executive coach, and international change expert, Wani shares practical strategies for leading AI transformation while maintaining trust, confidence, and employee engagement.In This Episode:• Why fear—not technology—drives resistance to AI • Helping employees adapt through retooling and continuous learning • AI governance and responsible implementation • Building trust during periods of rapid change • Leadership strategies for reducing uncertainty • Creating psychologically safe workplaces • Why people remain an organization's greatest competitive advantage • A practical framework for leading organizational changeKey TakeawaySuccessful AI adoption isn't about replacing people.It's about helping people confidently adapt to a changing world while ensuring technology strengthens—not replaces—the human experience at work.Guest: Wani Iris Manly, Esq.Learn more: https://www.waniirismanly.comConnect with Wani: https://www.linkedin.com/in/waniirismanlyLearn more about CompTeam: https://compteam.net/Watch the full video episode: https://www.youtube.com/@PeopleStrategyForumPoweredByCompTeamIf you enjoyed this episode, follow the People/AI Strategy Forum on your preferred podcast platform and join the conversation! About the People/AI Strategy Forum The People/AI Strategy Forum explores how leaders navigate the intersection of people strategy, leadership, and artificial intelligence. Hosted by Sam Reeve, Founder & CEO of CompTeam, the Forum features conversations with executives, practitioners, and experts shaping the future of work.Learn more about CompTeam and the People/AI Strategy Forum at compteam.net.

Dernier épisode de la saison 1 de ST6RIES avec Wani Muganguzi ! Le coach de Landerneau et assistant avec la sélection nigériane s'est entretenu avec @eliott_caillot sur son parcours particulier pour arriver dans le coaching, ses expériences avec les D'Tigress et ses projets personnels !Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Shirin na wannan mako ya mayar da hankali ne kan taron ƙaddamar da sabon littafin tarihin nan mai suna 'Mu San Magabata', wanda fitaccen matashin marubuci Kabiru Ahmad Kwalli ya rubuta da aka gudanar a jihar Kanon Najeriya. Taron ya haɗa masana, sarakuna, da ɗandazon al'umma domin duba yadda za a ceto tarihin ƙasar Hausa da ke shirin bacewa. Wannan littafi, kamar yadda masana da dama suka bayyana, ya zo ne a daidai lokacin da matasan yanzu ke ƙara nisanta da asalin tarihinsu. To ko me ya sa mawallafin, Kabiru Ahmad Kwalli,  ya ɗauki tsawon lokaci yana wannan bincike? Ga abinda ya shaida mana lokacin da muke zantawa da shi.

What happens when you're wildly successful at a life you didn't consciously choose? Wani Iris Manly, Esq., grew up groomed for one thing: the law. She did the work, built the firm, drove the Porsche. And then, on New Year's Eve in 2010, she sat alone and took an honest look at the gap between the life she had and the life she actually wanted. What followed was one of the more audacious pivots you'll hear about — selling her car, her apartment, and most of her belongings, and moving solo to Paris without a plan, without French, and without a single contact in the city. That's where the story gets interesting — because Paris didn't just change her circumstances. It cracked her open. Books started pouring out of her. An article for an expat magazine led to speaking invitations at salon-style soirees. And what began as storytelling became something with structure, depth, and demand: a framework around change, identity, and what it actually takes to stop surviving and start living deliberately. In this conversation, Bill Sherman and Wani explore the layered journey from attorney to thought leader — and it's anything but linear. She talks about the very specific cognitive dissonance of having to affirm a new identity every morning when your subconscious has spent 22 years believing it's a lawyer. She gets candid about the differences between the US and European speaking markets — where she earns her fees, where she adjusts her rates, and how geography can quietly shape your perceived value as a speaker. She reflects on what it means to carry a message professionally that you're still personally living through. The through-line Wani keeps returning to is this: external change — new city, new title, new audience — doesn't stick unless the internal identity shifts first. That's the work. And in a field full of change management frameworks, her version carries unusual weight because she didn't just study it. She did it. Repeatedly. Often at considerable personal cost. If you're a practitioner of any kind — speaker, author, consultant — navigating a career transition or wondering when the momentum finally arrives, this one's worth your full attention. Three Key Takeaways: • True change is an inside job. Wani's central framework is clear: no external shift — new job, new city, new role — will hold unless your internal identity changes first. Waiting for circumstances to rearrange themselves is a recipe for staying stuck. • Building thought leadership takes time, and the signals come slowly. Wani spent years speaking at Parisian soirees, cold-pitching podcasts, and doing TED talks in Northern Ireland and Canada before landing a 2,000-person stage in Monaco. The work precedes the visibility by a wide margin, and staying in the game long enough to be found is part of the strategy. • Identity is stickier than circumstance. Transitioning out of a high-status professional identity — attorney, doctor, executive — requires more than a career pivot. Wani describes needing to affirm her new identity as a speaker daily, because the subconscious defaults to the self-concept it's held for decades. The rebranding is internal before it's external. Both Wani Iris Manly and CB Bowman know something most high achievers won't say out loud: claiming a new identity before the world validates it takes a specific kind of courage — and it's a skill you can build. In this episode, Wani talks about affirming "I am a speaker" daily for years before the stages matched the vision. CB Bowman's conversation takes that same tension and goes deeper into what courage actually looks like as a practicing thought leader — when to hold your lane, when to change it, and what it costs either way. If Wani's story resonated with you, CB's episode will give you a framework to go with the feeling. Listen to Courage in Thought Leadership with CB Bowman!

“Anak-anak lan wong enom kudu ngembangke kebiasaan-kebiasaan 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”

A wannan makon, shirin ya mayar da hankali ne kan babban taron ƙungiyar Lagos Studies Association karo na goma da aka kammala a ƙarshen mako, wanda ya saba haɗa masana, malaman jami'o'i, da masu bincike daga sassa daban-daban na Najeriya da ƙasashen waje domin tattauna halin da ilimi yake ciki a nahiyar Afirka cikin wannan ƙarni. Wannan taro, wanda aka kafa shi shekaru goma da suka gabata a birnin New York, an dawo da shi gida Afirka domin tattauna ainihin matsaloli da ci gaban nahiyar ke fuskanta, kuma a bana, fiye da rukunonin tattaunawa 340 ne aka shirya, inda aka haɗa masana daga sassan duniya. Shekarar 2026 ta yi daidai da cikar kungiyar LSA shekaru 10 da kafuwa, inda aka gudanar da taron ƙarƙashin taken makomar ilimin nahiyar Afirka a wannan ƙarni. Wani sashe mai muhimmanci a taron shi ne tattaunawa kan littafi na musamman mai suna 'Our Digital Lives and Indigenous Pathways', wanda masana suka duba yadda za a haɗa fasahar zamani da dabarun gargajiya na Afirka don samun ci gaba mai dorewa. Baya ga tattaunawar kimiyya, taron ya haɗa da baje kolin fasaha na musamman mai taken 'Histories on Scissors: The Black Essence on the Map of Being' wanda Dominic James Aboi daga Jami'ar Ahmadu Bello da ke Zaria ya gabatar. An kuma tattauna makaloli kan addini da rashin addini a Arewacin Najeriya. An dai gudanar da wannan taro ne domin nazarin al'adun zamani da na gargajiya, inda masana suka gabatar da maƙaloli kan tarihin Afirka, al'adu, da kafafen yaɗa labarai haɗi da baje kolin dabarun bincike na zamani. A taron na bana, masana sun gano muhimman abubuwa da suka shafi makomar nahiyar Afirka ta fuskar ilimi, zamantakewa, da fasaha, kuma babban jigon da aka mayar da hankali akai shi ne yadda za a fassara binciken ilimi ya zama abin da zai amfani rayuwar al'umma kai-tsaye. Haka zalika an gano cewa ko da yake yawan binciken da masana da ke zaune a cikin Afirka ke fitarwa ya ƙaru sosai, amma ingancinsa da kuma bayyanarsa a manyan jaridun ilimi na duniya ya ragu sosai.

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.

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 

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