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“Anak-anak lan wong enom kudu ngembangke pakulinan-pakulinan kanggo dadi sampurna sakjerone bab piwulangan” “Wong Kristen bakal dadi "bangsa suci, umat pinilih" ing jagad iki kanthi nuduhake pamuji marang Panjenengane sing wis nimbali dheweke”
Ilimi Hasken Rayuwa na wannan makon ya tattauna da Farfesa Aminu Bello Usman daga Birtaniya, ɗan jihar Kano da ke tarayyar Najeriya, wanda ya ƙirƙiri wata Manhaja da za ta taimaka wa mutane wajen sauƙaƙa musu lisaffin hada-hadar kuɗaɗe musamman ma na haraji. Wani abin ban sha'awa dangane da Manhajar da aka fi sani da Software a Turance, shi ne yadda wannan manhajar ta ƙunshi harsuna biyar. Danna alamar saurare domin jin cikakken shirin tare da Nasir Sani.
Tenemos nuevo tráiler de la serie "Frieren: Beyond Journey's End" y regresan los saludos y las wani news.
Dai dai lokacin da wasu jita-jita ke nuna cewa mahukuntan Najeriya kan biya kuɗaɗen fansa ga ƴan bindiga gabanin kuɓutar da ɗimbin mutanen da suke garkuwa dasu, ko kuma ga waɗanda suka aje makamansu a jihohin arewa maso yammacin ƙasar, Gwamnan jihar Kaduna Uba Sani ya yi iƙirarin cewa bai taɓa biyan ko sisin kwabo ga ƴan bindiga ba. Ku latsa alamar sauti don sauraron tattaunawar Gwamna Uba Sani da Khamis Saleh................
Shirin muhallinka rayuwarka na wannan yau zai maida hankalin ne kan wani ruwan dake bullowa daga kasa Wanda ya yi sanadiyar zubewar gidaje da kashe bishiyoyi da ga gurbata hanyoyi a unguwar Garin Malam ta Damagaram a Jamhuriyar Nijar. Danna alamar saurare domin jin cikakken shirin tare da Micheal Kuduson.
4 Strings & CJ Stone - I Can't Help Myself [Future Sequence]Sophie Sugar - Lost In The Ocean [Molekular Sounds]CLASSIC: Alena – Turn It Around (Space Brothers Remix)[ Basic Beat Recordings]DAVE PEARCE'S TOP 5 5.Darren Tate & Mike Koglin - Now Is The Time (Omnia Extended Remix) [Armada Captivating]4.Owl. - You Are My Infinity (Extended Mix) [FSOE]3.Four Tet - Into Dust (Still Falling) (Solarstone Pure Mix) [XL]2.MRPHLNDR - LOVE CODE 101 [ASOT]1.AFTERUS - Six Degrees (Extended Mix) [REASON II RISE MUSIC]GUEST MIX: Salman WaniRoger Shah & Signum - Healesville Sanctuary (Roger Shah Mix)Mhammed El Alami & Emma Horan - WarriorsSalman Wani - IDSalman Wani - IDMhammed El Alami & Salman Wani - WayfarerJorn Van Deynhoven & Susana - Never Mine
Shirin Lafiya Jari ce tare da Azima Bashir Aminu a wannan mako ya mayar da hankali kan alaƙar cutar yunwa da kuma lafiyar ƙwaƙwalwa, inda a cikin shirin zakuji yadda masana a ɓangaren suka alakantawa waɗannan matsaloli biyu a matsayin lalurori masu tafiya kafaɗa da kafaɗa da juna. A kowacce ranar 10 ga watan Oktoba ne duniya ke gudanar da gangamin kula lafiyar ƙwaƙwalwa don bikin ranar ta lafiya ƙwaƙalwa ko kuma World Mental Health Day a turance, da nufin wayar da kai game da muhimmancin lafiyar ƙwaƙwalwa dama matsalolin da ka iya barazana ga ƙwaƙalwa, sai dai a wannan karon ƙungiyar likitocin ƙasa da ƙasa ta MSF ta alaƙanta ƙarancin abincin mai gina jiki da ke haddasa cutar da yunwa da matsalar ƙwaƙwalwa...... wannan shi ne maudu'in da shirin Lafiya Jari ce na wannan mako zai mayar da hankali akai, sai ku biyo mu.... Wani rahoto da MSF ta fitar a ranar ta 10 ga wata ta koka da ƙaruwar yaran da ke fama da cutar yunwa sakamakon ƙarancin abinci mai gina jiki, wanda ta ce matsala ce kai tsaye da ke shafar lafiyar ƙwaƙwalwa. Ku latsa alamar sauti don sauraren cikakken shirin.
This episode looks at the Kabane and Court Rank systems in light of the changes made during this reign, in 684 and 685. We go a bit more in depth on the kabane, what they were, and how they were organized, prior to the reorganization that took place at the end of the 8th century into just 8 kabane, total. For more, check out our blogpost: https://sengokudaimyo.com/podcast/episode-136 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is Episode 136: Kabane and Court Rank Mononobe no Muraji no Ujimaro was in a foul mood. Once more he had been passed over for promotion, and so he continued to toil away, tallying reports as they came in from the various provinces across the kingdom. Meanwhile, Hasama no Atahe no Woshibi was now his superior, with an exalted rank and the generous stipend that came with it. Ujimaro fumed—he was Mononobe, and his family had once all but ruled Yamato. Though they had been perhaps reduced in circumstances since then, they still proudly held to their place as a Muraji family—a distinction that demonstrated their superior pedigree. Meanwhile, Woshibi was from the Hasama family. Sure, his relative, Nemaro, had been one of those on the front lines in the recent conflict, but still, his family was only atahe. Honestly, a Mononobe was supposed to take orders from someone of an Atahe family? But this was the new way of things. The ancient traditions were no longer enough—you had to work hard and make sure way up through this new court rank system if you wanted to succeed. Ujimaro grumbled, but there was little he could do in the moment. Nonetheless, he couldn't help but think about how the natural order of the world was somehow turned upside down… Greetings and welcome back, everyone. We are working our way through the reign of Ohoama, aka Temmu Tennou. This reign spanned fourteen years, if you include the Jinshin year of 672, though it is broken into two narratives in the Nihon Shoki. The first chapter covers the year of the disturbance, the Jinshin no Ran, when Ohoama fought with the Afumi court, who supported his nephew, Ohotomo, on the throne. We've covered that turbulent period previously. The second chapter covers the other 13 years of Ohoama's reign. Last episode we covered the first year of Ohoama sitting properly on the throne. The year 673 included Ohoama's ascension; the confirmation, continuation, and evolution of the Ritsuryou system instituted during Naka no Oe's time; as well as various ceremonies around Ohoama's ascension to the throne, including the first verifiable “Daijosai”, the specialized harvest ceremony for the first harvest season of the reign. This episode we are going to try and tackle something that people have sent in questions about. We've touched on it here and there, but I really want to get into the Kabane system—that ancient practice of family titles that were like a collective rank system. It was during Ohoama's reign that the court made major reforms to the kabane system and restructured it pretty extensively. At the same time, the kabane system was gradually being replaced by other systems of displaying one's status in society—such as the court rank system, which was also revised this reign. Eventually, without the same purpose as before, kabane would fade away, with a few remaining as honorifics and titles, but at this point they were still important. So we'll get into both of these status systems and discuss a little bit about what that meant for the people of the late 7th century court. From the beginning of Ohoama's reign, the court had continued to implement the cap-rank system, most recently amended in 664, by Ohoama's brother, Naka no Ohoye. With the new rank system of 685, the format changed considerably. To better understand this, let's talk about the rank systems in Yamato and how we have gotten to this point. We'll want to start with the kabane, and to do that, I want to take us back to a much earlier time. As you may recall, in the oldest stories in the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, most individuals only have a single name, or they are known by the name of a location and a title. Iware Hiko, for example, with Hiko and Hime being general masculine and feminine terms for elites from a given area. From this, it would appear as though there was no such thing as a “family” name in early Wa societies. As I've pointed out before, that does not mean that there were not families, of course, or that lineage and family relationships were not important; we do see familial relationships, and we see concepts of lateral inheritance—from brother to brother rather than necessarily from father to son. The rules behind such inheritance seem to have been rather malleable, however. And that all makes some sense in a society where most people are dealing with the people of their village and surrounding communities—there is no need for anything more than a given name. Otherwise one's place of origin or their profession could easily be used to identify any given individual. Even the elites would be known by the territory they control. I mention all of this because some of the earliest terms we see as “kabane” appear to be titular in nature—that is to say they are derived from ancient titles. Hiko, Hime, Wake, Mimi, and Ushi are all terms we see from the ancient past, commonly found in the names of sovereigns, among other things. It isn't until some time in about the 5th century that we start to see the family units arise. These started as something like a corporate group or guild: Those who looked after horses were all labelled as Umakai, while those who worked jade and made magatama jewels were labelled as Tamatsukuribe. These groups or “be” were familial in that they were structured much as a family, with a single family head. That gave the ruler a single point of contact to presumably administer all of the work that particular corporate group was expected to perform. Furthermore, the name passed to their children, who would presumably have been brought up in the family business. For some of these families, rather than overseeing a business, craft, or similar thing, they were, instead, administrators of a given region or locality. We might think of these as chiefly families, overseeing domains of varying sizes. These families were known as “uji”. This is often translated in English as “clan”, which is an overloaded term used to describe a group that all claim familial descent from a single putative ancestor—whether real or fictional. Many of the earliest uji were created as “-be” groups: Abe, Mononobe, Imbe, Kataribe, etc., but they eventually started dropping “-be” altogether: Inukahi, Umakahi, Soga, Nakatomi, Wani, and the like. For these Uji, many were connected to various deities, or kami, from which they claimed descent. These kami are thought to be some of the original ujigami, though that term later came to be applied to various kami that were seen as guardians of a particular locale, and later uji need not claim direct descent from a kami for it to be special. For example, the main deity of Kasuga Taisha, the shrine built in Nara in the 8th century, said to house the ujigami of the Nakatomi and Fujiwara, primarily pays worship to Takemikazuchi no Mikoto and Futsunushi no Mikoto, deities brought from the east. Takemikazuchi is considered an ujigami of the two uji, but the oyagami, the actual parent or ancestral kami from which they claim direct lineage, would be Ame no Koyane no Mikoto, who is also worshipped as the third deity at the shrine. The fact that these uji operate more like clans means that they were made up of numerous family units, who might be scattered across the archipelago. At the head of each uji would have been a central family to provide the uji leadership and interface with the court. Nonetheless, they were all considered the same uji, and a rise in the fortunes of the uji applied to all of its disparate members. To be clear, there were titles attached to individual names, Sukune, for example, which is one we've encountered several times in the narrative. Professor Kan'ichi Asakawa, in his work “The Early Institutional Life of Japan”, provides an overview of some of these corporate titles, that came to be known as “kabane”. In all likelihood, they all had a straightforward meaning at some point. “Omi” means minister, for example, and continues to be used in that sense—as well as as a title—up through at least the 7th century. Another common kabane that we see is “Muraji”, which appears to originally reference someone in charge of a village or similar polity. Asakawa suggests that it comes from Mura no Ushi, with “Ushi” meaning something like “lord” and showing up elsewhere as well. “Kimi” also appears to be demonstrating some kind of hegemony over a land. Beyond that, here are a few others that we have seen: Atahe—or Atai—as well as Suguri, which appears to truly be a lower level village headmaster. Then there is Agata-nushi, aka Agata No Ushi, the Lord of an Agata, or district. Asakawa also notes Wake, Inaki, Sukune, Kishi, and Tamitsukasaas other kabane. The kabane are interesting in that they do appear to be precedental—that is to say that there does appear to be some kind of hierarchy in terms of the social position of each uji. The kabane did not, however, confer any particular resources. There was no stipend attached to a given kabane, though certain court positions were only open to members of uji with the appropriate kabane. Perhaps most notable in this are the Omi and the Muraji, which were the only two family types that held the supreme court positions—what we would likely refer to as “Prime Minister”. These included families such as the Ohotomo no Muraji, the Mononobe no Muraji, the Kose no Omi, and the Soga no Omi. The heads of these families had a special title—the Ohomuraji or the Oho-omi, the Great Muraji and the Great Omi. These positions were placed at the top of the court system, allowing them unrivaled access to the levers of power. Typically there were two to three of these individuals at any given time, down to as few as one during the height of the Soga no Omi's power and influence. It is unclear if all uji at the Omi and Muraji level had a designated Oho-Omi or Oho-Muraji at their head, or if that was only for those who were in actual positions at the top of the court structure. It is also unclear if the precedence between the Omi and Muraji was always fixed. Early on, we see Muraji houses that appear to be holding the majority of the powerful positions, and later we see the ascendancy of the Omi households. By the 7th century, however, it appears that Omi came first, followed by Muraji, based on the order that individuals are frequently named in the Chronicles, among other things. As for the other titles, some of them we believe we know, and others are more of a mystery. The origin of “wake” and “kimi” are rather obscure, though they both appear to have something to do with territorial rule and belong to uji that lay some kind of claim to a blood relationship with the royal house. Some of them may have been rulers in their own lands, prior to Yamato hegemony. “Inaki” may be related to rice castle, or storehouse, and seems to have referred to one of the smallest local units. That also means we rarely see it in the narrative, which tended to focus on those more closely tied to the court and the royal house. Asakawa notes that the Atahe, or Atai, seems to be for uji who possessed some amount of private land and private soldiery, but we don't know much more. Asakawa also points out that the Suguri, Tamitsukasa, and the Kishi kabane all seem to be related to groups with ties to the continent—perhaps descended from immigrant groups. The Kuni no Miyatsuko and the Agata-nushi are the titles with the clearest seeming ties to territorial hegemony. “Kuni” is the term for the ancient lands, such as Yamato, Kibi, Kenu, Koshi, etc. There seem to be around 140 such “kuni” described in the archipelago. Agata, on the other hand, were much smaller districts. While some of these district names have survived, it is hard, if not impossible, to know exactly how many of them there were. Then you have this term: “Miyatsuko”. Breaking that apart, he translates it as child or servant—ko—of the exalted house—miya. Taken together, these appear to reference the elite families in charge of overseeing territorial lands.We also see another term that uses “Miyatsuko”: Tomo no Miyatsuko. Unlike Kuni no Miyatsuko, Tomo no Miyatsuko is a term representing a group, rather than a kabane attached to an individual family. When the sovereign addresses the court, for example, he typically addresses the Omi, the Muraji, the Tomo no Miyatsuko and the Kuni no Miyatsuko. Asakawa proposed that, technically, all of these could fall under the term “Miyatsuko” as servants of the sovereign's house. Rather than focusing on specifics of all the myriad kabane, however, Asakawa treats them broadly as the Omi, Muraji, Tomo no Miyatsuko, and Kuni no Miyatsuko. The Omi and the Muraji we already touched on. They were the houses that could, among other things, supply the court with their Ohoomi and Ohomuraji—their prime ministers. So it makes some sense. The Tomo no Miyatsuko and the Kuni no Miyatsuko are a little more tricky to pin down, but Asakawa suggests that, ased on what we can tell, the heads of the Omi, Muraji, and Tomo no Miyatsuko likely attended court on a regular basis and lived nearby, whereas the Kuni no Miyatsuko were those whose heads dwelt elsewhere, likely because they were the local elites in various other areas of the archipelago. This is in the name—the term “tomo” might be thought of as being “with” someone, and at one point it is suggested that the Tomo no Miyatsuko are related to those who traced kinship back to the kami who originally descended from the Plain of Heaven. However, among the myriad kabane, not all of them were strictly local, and we find some kabane doing double duty for both local and geographically dispersed uji. Thus he also suggested that Kuni no Miyatsuko, though it was a kabane in its own right, also represented the other forms of territorial elite titles—all those who did not regularly attend the court, but instead administered their own lands. Richard Miller, in his work, “Ancient Japanese Nobility”, does provide a suggested hierarchy of the kabane. I don't know if I completely agree, as I think that it was a lot more complicated across the entire archipelago, but nonetheless I'll add the information to the blogpost page if you want to see at least one suggestion of relative precedence between uji of different kabane. Now let's not forget that not everyone was a member of an uji. For one thing, the royal family—both the sovereign's immediate family and Princes who claimed a more distant relationship—were exempt from the Uji-Kabane system. Also, the commoners, those who actually toiled and worked the land, likewise would not have been included in a given Uji. The Uji may have directed production, and even included certain artisans, but it still only included those who were tied, in some way, to the government. Now while the Uji-Kabane system may have started as titles with actual meanings—that is to say that the names and titles were essentially indicative of a group's role in society—it didn't take too long for it to become a little more abstract. After all, generation after generation, people change. Individuals vied for power and position in the court and elsewhere, and one's uji may rise, and even fall, depending on how they were able to succeed in the political climate of the day. This was augmented with the marriage politics which no doubt was conducted as much between the elite families as well as with the royal family. And then there were the branch or cadet families. For example, let's say that the head of a family has four children. Each one of those children could theoretically succeed their father—if his own siblings don't do so. With each generation, the familial ties get weaker, and smaller, sub-houses could form. If the uji was geographically dispersed, then local branches could become more or less independent. All of this seems to have caused not a small bit of confusion, and thus we get an edict in the last months of 682: it instructed all of the uji to ensure that they had a senior member—an uji-no-kami or ko-no-kami, with “kami”, in this instance, meaning top or head, rather than deity. This family head was to be reported to the government, presumably so that the government knew exactly who was in charge of each family. If there were too many people in a given uji, then they were encouraged to split themselves up and submit their own heads, with government officials adjudicating the decision. Finally, they are exhorted not to include any people that do not belong. A few things this seems to indicate. First is that the government did not have a handle on all of the different families out there, which makes some sense. It had been many generations since the uji had been initially set up, and the State had gone through a lot in that period. It may also indicate that there were those making a false claim to a family name specifically for the added prestige. How difficult would it be to claim to be a member of a prominent family that just happened to have been from a far-flung, out of the way branch? We see this in the 10th century with the Oushu Fujiwara—a family in Tohoku, around the region of Hiraizumi, who claimed descent from the famous Fujiwara family. Of course, the Fujiwara family by that point had grown so large, that it was next to impossible to check any such claim. How much moreso in the age before written records were common? We've seen examples where different parts of a given Uji were recorded separately. For example, the Aya were split early on into different groups, with the Yamato no Aya being perhaps the most often referenced, but we also have the Kawachi no Aya—the Aya from Kawachi. And then we have the Inukahi, where we see the Ama no Inukahi and the Agata no Inukahi, referring to the Inukahi of the Sea and the Inukahi of the District, though sometimes just a reference to “Inukahi”. Of course, it also seems that these branch families maintained the kabane of the original. Over time, uji were promoted, but rarely were they demoted. And so, over time, more and more uji are counted among the ranks of the Omi and the Muraji. At the same time, the court was changing. With the Taika reforms and the development of the ritsuryo codes, the Uji-kabane system was no longer required for managing the realm. Furthermore, the government was centralizing land and the produce thereof. And so they instituted the cap-rank system, a more explicit system of rank within the court that was held by the individual, not by the entire uji. In addition, cap-rank could be tied directly to a stipend, making the court officers more dependent on the central government, rather than on their own uji's resources. Early on, it is likely that higher cap rank was given to members of the more highly exalted uji, as those were the uji that also filled the upper echelons of government and therefore would have been best prepared to succeed in those roles. However, as things continued, it was likely that it was going to get even more confused. Or they would need to raise up all of the families to Omi and Muraji status, but as that happened, the meaning of the kabane themselves became less and less clear. After all, if everyone is an “Omi” and “Muraji” than, really, nobody is. In 681, we are told that they began to put together a law code, and later a law code of 92 articles is said to have been established. However, it seems it was still being updated, and wasn't until 689, after Ohoama's death, that all 22 volumes would be distributed to the various governors. It became known as the Kiyomihara Codes. In 684, Ohoama's reforms attacked the problem of the Kabane. The record complains that the various titles had become confused. That there were people out there taking kabane they were not entitled to, and just a general confusion because it no longer aligned quite so well with the evolving cultural norms of the new Yamato state. Early attempts to deal with this appear to have been, in the years since they began codifying it all in 681, to raise up families and individuals to the rank of “Muraji”. There are several records where lists of families are all given “Muraji”. In the case of individuals being granted Muraji, it is unclear if that was going just to them or to their entire family, though there are some examples where it seems an individual was granted the title and then their uji was separately awarded the same. This seems like an initial attempt to straighten things out. With the new bureaucratic system and the court ranks, no doubt there were people of worth from uji with less prestigious kabane who now outranked individuals from uji that were, at least on paper, more prestigious. This can't really have solved the problem. If anything, it just watered down the meaning of “muraji” even further, since now everyone and their brother seemed to have been granted that title. Ohoama's solution was to pare down the system to only eight kabane, total. Some of these were existing kabane, and others were entirely new. At the bottom of this new system was the title of Inaki, which had been about the lowest territorial kabane of the existing system. I suspect that this included all of those families that were still below the rank of Muraji, who had not been raised up in the preceding years. However, from there it immediately jumped up to the Muraji and Omi, in that order. And so the kabane that were previously at the top of the system were now towards the bottom. That way, they could “promote” families into greater kabane, without needing to “demote” a bunch of existing families at the same time. Above the Omi were mostly new kabane, except for one. The first was “Michinoshi”, a Master of the Way. It is unclear what this was intended for, as we aren't told who was promoted to this kabane. Based on the name, it is thought that this may have been for uji that had demonstrated a mastery of learning or perhaps some other pursuit, such as medicine, science, crafts, etc. Above the Michinoshi title was the kabane of Imiki, the fourth of eight. This may mean something like “One who arrived”. Some suggest that it may have originally been “imaki”. Richard Miller, in his work “Ancient Japanese Nobility” suggests that this was effectively the equivalent of the old title of “Atahe”. That said, most of those who received this kabane had previously been promoted to the old title of “Muraji”, though before that they were mostly Atahe, or else Obito, Kishi, or Miyatsuko. There is a thought that Imiki had something to do with “coming” and was meant for uji descended from immigrant families. Miller notes that this is not immediately born out in the data from the Nihon Shoki, where we see about a 50:50 split between immigrant and native uji. However, in the following chronicle, the Shoku Nihongi, we see about 100 of 150 of uji with the Imiki kabane that were of immigrant origins, so 2/3rds. That still isn't entirely conclusive, but does add some weight to the idea. Continuing to the 3rd kabane from the top we are at “Sukune”. This was previously used as a kabane, but from what I can tell it was given to an individual and was not passed down to the entire uji. Now it was something different. Miller suggests that this kabane was for those uji who claimed descent from one of the kami, but not necessarily from the royal lineage. In contrast, Asomi, later read as “Ason”, the 2nd of the 8 kabane, literally reads as “court minister”. It appears to be for those who claimed some connection to the royal family. It is notable that Ohoama awarded this to some 52 families during his reign. Compare that with making 11 Imiki and 13 Mabito, the next and highest ranking kabane. Asomi would be the most common kabane among those at the top of the court bureaucracy. Of all of them, this one seems to linger, perhaps because it is the kabane that was given to the Fujiwara family, who then carried that with them into later centuries. Finally, there is Mabito. Mabito means something like “True Person” or perhaps “Upright Person”, and it seems to have gone exclusively to families with the old kabane of “kimi”. An examination of the thirteen uji in this group indicates that they were those with close royal ties, who claimed a descent closely related to that of the royal family. So those were the new kabane. Although they were declared in 684 and handed out through the following year, we do see some individuals referenced with these kabane earlier in the narrative. This is likely just due to the fact that it is how they were eventually known, and so they are given an anachronistic kabane, which was probably much easier for the compilers than trying to make sure that all of the names were exactly correct for each record. With the kabane thus dealt with, Ohoama then went on to make some major changes to the court rank system as well. In many ways I would say that his ranks were quite novel—previous changes to the cap-rank system had largely been additions or slight modifications but had left many of the names intact with each change. As such, the rank system decreed in 664 was really just an update to the previous cap-rank system of 649 and earlier. And so even through 664 you still had things like “Greater brocade” as someone's rank. Towards the end of his reign, though, along with other reforms to the government, Determining what exactly the rank system was at any given point can be a little confusing. Depending on the record being used, names are sometimes referenced anachronistically: That is they are given with the ultimate title, kabane, or rank by which they were known. This could sometimes be after multiple phases of reform, and so the honors mentioned may not necessarily reflect that individual's ranks and position at the date of the entry. Also the various rank systems are close enough, sharing many of the various rank names, such that it isn't immediately obvious if something different is being used. This is true of both kabane and court ranks. Furthermore, as many individuals may only be mentioned once or twice, we may not always have a lot of data on how things may have changed. The new system enacted in 685 was different in several ways that make it quite distinct. In fact, we see in the record of this reign earlier mentions of individuals where their rank is given in terms of the new system even in records predating 685. So what did that look like? The rank system of 685 still used various signifiers, which broke things up into categories, but these were broken up into 2-4 numerical grades: Ichi-I, Ni-I, San-I, Shi-I, or first rank, second rank, third rank, and fourth rank. This gets us closer to what was eventually an almost purely numerical system. Each grade was then divided further into “Larger”: “Dai”; or “Broader”: “Kou” This is also where we see Princely ranks enumerated for the first time. As we noted, previously, princely rank was something that we started to see at the beginning of this reign in the Nihon Shoki, with Prince of the third rank, etc. In 685, however, we get an actual proclamation. The Princely ranks are broken into two large categories—the bright, or Myou, ranks and the Pure, or Jou ranks. There were two grades of Myou—Ichi-I and Ni-I, and four grades of Jou—Ichi-I, Ni-I, San-I, and Shi-I. Each grade was further divided twice into large, dai, or broad, kou. So you had Myou-dai-ichi-I, Myou-kou-ichi-I, Myou-dai-ni-I, Myou-kou, ni-i… et cetera. That translates to something like Large First Bright rank, Broad First Bright rank, Large Second Bright rank, and Broad Second Bright rank. This would continue with “Jou” replacing “Myou”, and provided a total of 12 princely ranks. As for how they were divvied out, we only see the granting of “Jou” ranks. In fact, Kusakabe, the Crown Prince himself is given Broader Pure First Rank (Jou-kou-ichi-i). His brother, Prince Ohotsu, was given Larger Pure Second Rank, their brother Takechi, who had helped lead the forces in the Jinshin war, was given Broader Pure Second Rank, one lower than his younger brother. Both Kawashima and Osakabe were given Larger Pure Third Rank. So if the highest “Pure” rank was going to the Crown Prince, then who were the Myou ranks going to? Unfortunately, thou the system would last until the development of the Taihou code, in 703, we don't have any clear examples of the Myou ranks being handed out, so that may be a puzzle we don't unravel. Beyond the ranks for the various princes, there was another, similar set of ranks for the common court nobles. This system had 6 categories, broken up, like the Princely ranks, into four grades, each further divided into Larger and Broader, as before. In this case the categories were: Shou – Upright Jiki – Straight Gon – Diligent Mu – Earnest Tsui – Pursue Shin – Advancement This created 48 total rank divisions, which gave an unprecedented granularity for the court. As for granting rank, we have a couple of examples of that, beyond just the posthumous grants. In 686, Ohoama conferred Gon-I, the Dilligent rank, on six ministers who attended to him, personally. There was also a request that provincial governors should select nine people of achievement who could likely be given the same. There is one strange account: in 685, Awata no Asomi no Mabito—Mabito, in this case, being his given name—requested permission to transfer his rank to his father, but this was refused. And I think this gets to the heart of the cultural change that was underway, and which Ohoama and the court was actively encouraging. Although the kabane titles were a collective rank, court rank, and the accompanying stipend, was for the individual. This wasn't something that could accrue to the head of a family. That would have been an important point at a time when the traditions of the uji system were still quite strong. So there we have it. Hopefully there was something new for you to take away as we come to better understand Ohoama and his court. We still have plenty more to discuss—probably enough for a few more episodes as we cover some of the natural events and disasters, the ties between the court and religion, as well as what was going on with peninsular affairs, not to mention the myriad other little random tidbits. We'll get to all of that as we can. Next episode we'll take a look at the material culture of the court. Specifically we'll take a look at what we know about their dress and clothing, much of which was influenced by that sumptuary laws that were, themselves, tied in closely with this new rank system. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for their work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.
Shirin Lafiya Jari Ce tare da Azima Bashir Aminu ya mayar da hankali yadda wasu alƙaluman baya-bayan nan a jihar Kaduna ta Najeriya ke nuna yadda ake samun ƙaruwar matan da ke mutuwa yayin goyon ciki ko haihuwa, wanda ke da nasaba da yadda jama'a ke ƙauracewa asibitoci walau a lokacin awo ko kuma haihuwa, wannan shi ne maudu'inmu na wannan mako sai ku biyomu. Wani binciken baya-bayan nan ya gano cewa matsalar ta mace-macen mata masu juna biyun tafi ta'azzara a ƙananan hukumomin jihar ta Kaduna guda 7 ciki har da Zaria. Ɗimbin mata ne ke kafa hujja da halin rayuwa a matsayin dalilin da ke nesantasu da asibiti a lokacin goyon ciki ko haihuwa, kodayake masana na ganin babu wani dalili na ƙin kai mai juna asibiti, tare da zuba mata ido musamman idan haihuwa ta zo da tirjiya, sai dai wasu bayanai na cewa gwamnatoci a matakai daban-daban na sauƙaƙa tsarin karɓar haihuwar musamman ga marasa ƙarfi. Ku latsa alamar sauti don sauraron cikakken shirin.
Gwamnatin Jamhuriya Nijar ta ɗage haramcin shigar da siminti a ƙasar, sakamakon yadda ake fama da ƙamfarsa, lamarin da ya haifar da tsadarsa a kasuwa. Wani lokaci a can baya ne dai mahukunta suka sanar da haramta shigar da simintin don kare kamfanonin da ke sarrafa shi a cikin gida, amma kuma aka wayi gari na cikin gidan sun gaza wadatar da masu buƙatar sa domin yin gini. Shin ko me za ku ce a game da cire haramcin? Wannan shine maudu'in da muka baku damar tofa albarkacin bakinku akai. Latsa alamar sauti domin sauraren shirin...
Shirin Kasuwa Akai Miki Dole tare da Ahmed Abba a wannan mako, zai tattauna ne kan ƙalubalen da ake fuskanta na durƙushewar kamfanonin sarrafa shinkafa a Najeriya, duk da zuba jarin dubban biliyoyin Naira da ‘yan kasuwa suka yi wajen kafa kamfanonin sarrafa shinkafar, waɗanda rahotanni suka tabbatar da cewa an rurrufe da dama daga cikin kamfanonin ko kuma an rage adadin shinkafar da su ke sarrafawa. Wani bincike ya ƙiyasta cewa a shekarar 2018, Nigeria kan sayi shinkafar da ba ta gaza ta Nera triliyan 2 da rabi ba, yayin da kuma kusan kashi 90 na hada-hadar cinikin shinkafa da ake yi, na gudana ne ba a hukumance ba. Alƙluma dai sun nuna Nigeria ke kan gaba a faɗin nahiyar Afrika wajen sayen shinkafa daga ƙasashen ƙetare, kamar yadda hukumar kula da hada-hadar fitar da kayayyaki zuwa ƙasashen na waje ta tabbatar, inda a duk shekara, ake shigar da shinkafa cikin Najeriyar ta zunzurutun kuɗi Nera Triliyan 9 da biliyan 200. Ku latsa alamar sauti don sauraron cikakken shirin.
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.
Wani adadi da dama na tsaffin sojojin Najeriya da suka ajiye aiki bisa raɗin kansu, sun mamaye gaban ginin Ma'aikatar Kudin ƙasar, inda suka gudanar da zanga-zanga kan rashin biyansu wani kason kuɗaɗensu na Fansho. Zanga-zangar ta safiyar jiya Litinin, na zuwa ne ‘yan kwanaki bayan makamanciyarta da tsaffin jami'an ‘Yansanda suka yi kan haƙƙoƙinsu. Domin gano bakin zaren warware matsalar tsaffin jami'an tsaron Nura Ado Suleiman ya tattauna da Dakta Auwal Aliyu Abdullahi, mai magana da yawun Kwamitin musamman da ke kula da walwalar tsaffin sojoji a Najeriya. Shiga alamar sauti domin sauraron ckakkiyar tattaunawar.
Shirin na wannan mako ya yi duba ne kan al'adar nan da ta jima tana cin kasuwa a ƙasar Hausa, wato Sallar cika ciki da ake gudanarwa bayan Sallar layya. Tsawon shekaru da wannan al'adar ta dore,ake kuma ci gaba da gudanar da ita a wurare da dama. Al'ummar Hausa da dama a birane da karkara a duk ranakun tara da goma ga watan farko na shekarar musulunci wato Muharram, sukan gudanar da azumin da kuma raya al'adar nan mai suna cika ciki wato dai sai kaci ka koshi kuma abinci mai dadi, wasu kan amfani da iya abinda suke da shi, yayinda wasu suke karawa da hidindimu. Wani abin lura shine, yadda a yankunan karkara, idan wannan lokaci ya ƙarato, jama'a musaman mata na dukufa ne ɓangaren girki, inda a wajen gida yara matasa kan ɗora sanwa wasu lokutan su kan yi amfani da haka wajen raya al'adar nan da aka sani da aci a cika ciki sannnan ga nishaɗi. Shiga alamar sauti, domin sauraron cikakken shirin.
Wani sabon rahoton Asusun kula da ƙananan Yara na Majalisar Ɗinkin Duniya ya ce ƙananan yara sama da miliyan 14 ne a fadin duniya ba su samu alluran rigakafin cutukkan da ke addabar yara a shekarar 2024 ba, kuma sama da miliyan biyu daga cikin wannan adadi a Najeriya suke. Rashin wannan rigakafi na iya jefa waɗannan yara cikin hatsarin kamuwa da cutukan da ake iya samun kariya daga gare su. Latsa alamar sauti domin sauraren shirin...
Shirin Ilimi hasken rayuwa tare da Shamsiyya Haruna a wannan mako, shirin da bisa al'ada ke taɓo batutuwan da suka shafi ilimin kimiyya da fasaha ko ƙere ƙere, baya lalubo ƙalubale ko kuma ci gaban da waɗannan fannoni suka samu. A wannan makon, shirin ya yada zango a Ghana inda zakuji yadda mahukuntan Ghana suka bullo da wani matakin inganta ilimin likitoci bayan miƙa cibiyar kimiyya da Fasaha ga babbar Jami'ar ƙasar, wanda zai taimaka wajen binciken kimiyya da fasaha. Ku latsa alamar sauti don sauraron cikakken shirin.
Shugaban Kamaru Paul Biya ya bayyana aniyar sa ta sake tsayawa takarar shugabancin ƙasar a karo na 8 yana mai shekaru 92 da haihuwa, inda ya yi iƙirarin cewa matasa da mata ne zai fi bai wa fifiko idan ya samu ya zarce. Wani saƙo da Biya mai shekaru 92 ya wallafa a shafinsa na Twitter ne ke sanar da wannan mataki wanda ya kawar da jita-jitar da ke nuna cewa shugaban a wannan karon bashi da sha'awar tsayawa takara don neman wa'adi na gaba. Fiye da shekaru 40 kenan Paul Biya ke jagorancin Kamaru kasancewarsa shugaba na biyu da ya jagoranci ƙasar tun bayan samun ƴancinta daga Faransa wato bayan murabus ɗin shugaba Amadou Ahidjo. Idan har Paul Biya ya yi nasarar lashe zaɓen da zai bashi damar sake yin shekaru 7 a karagar mulki, kenan shugaban mafi daɗewa kan mulki, zai tasamma shekaru 100 na rayuwarsa a karagar mulki karon farko da ake ganin irin hakan a tarihi. Shiga alamar sauti, domin sauraro cikakken shirin tare da Abida Shu'aibu Baraza.
"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
Wasu fitattun ƴansiyasa a Najeriya, sun sanar da kafa wani sabon ƙawance da zummar ƙwace mulki daga hannu shugaba Bola Tinubu a shekara ta 2027. To sai dai abin lura a nan shi ne, waɗanda suka ƙulla ƙawancen mutane ne da suka taɓa riƙe muhimman muƙamai ƙarƙashin gwamnatoci daban-daban ciki har da ta APC. Abin tambayar shine, ko waɗanne irin alƙawura ne da za su sake gabatar wa 'yan ƙasar domin samun ƙuri'aunsu? Shiga alamar sauti domin sauraron cikakken shirin.
Karon farko a tarihi, ƙungiyar Paris Saint Germain ta Farnasa ta yi nasarar lashe kofin gasar Zakarun Turai ta wannan kaka bayan da ta doke Inter Milan ta Italiya, inda ta zama ta biyu da ta taɓa cin wannan kofidaga Faransa. Wani abin lura a game da wannan wasa, shi yadda PSG ta lallasa abokiyar karawarta da ci 5 da banza.Me za ku ce a game da wannan nasara da PSG ta samu?Ko meye ra'ayoyinku a game da yadda gasar ta Zakarun Turai ta wannan kaka ta gudana?
Mark, Dom and Nick discuss the last week in Sri Lankan Cricket including IPL calls up for Kusal Mendis and Charith Asalanka and get into a long discussion about Wani's batting.
[Watch episode here] Welcome to the Curious Conversations Business Mini Series – where we sit down for real, raw, and honest chats with inspiring business owners who've built their dreams from the ground up. No fluff, no filters — just the truth behind what it really takes to succeed.In this powerful episode, we dive into the world of hospitality with Melinda and Wani, from Melbourne institution Ms Frankie, and the co-founders of a thriving hospitality group. Melinda opens up about the true behind-the-scenes journey — from launching their very first venue, the initial investment, and hustling to survive, to nearly shutting down and ultimately turning it all around into a profitable business. If you've ever dreamed of starting a business, especially in the hospitality industry, or you're in the thick of it and need some motivation, this episode is packed with real-life lessons, practical tips, and inspiring resilience.Topics we cover:How Melinda and Wani got started in hospitalityThe first major investmentWhat no one tells you about running a venueNavigating debt and tough decisionsHow they turned it all aroundTips on building a sustainable and profitable business Subscribe for more Curious Conversations as we explore the stories beyond the highlight reel — the grit, growth, and glory of building something meaningful.
On this episode, Deji, Sharon and Dami review new music from the past week, including Tim Lyre ft. Show Dem Camp's "Economy," BIGBIRD ft. Seun Kuti, Vector's "The Matter," Rexxie ft. Rybeena's "EGBAMI," Joyce Olong's "Fool Me Once" and more. They also give an unfiltered review of Davido's recent album "5IVE," sharing their favourite songs, best features, and least favourite aspects of the album. They close the episode with a rundown of the buzzworthy moments in the music industry, touching on Rema's "Disastrous" Coachella performance, Burna Boy and Shallipopi's performance of "Laho Remix" on the Stade De France stage, Ckay's exit from Warner Music South Africa, and Ayra Starr's track with Wizkid.TimestampsSingles review: 1:57Davido's "5IVE" review: 25:20Industry rundown: 1:21:13Previous episodes referencedVector the Viper's Life of Passion - listen here, watch here.Stay Demure with Wani - listen here.----- We want to hear from you! Share your thoughts using the hashtag #WithAnSpod or tag us on Twitter and Instagram (@WithAnSpod).For collaborations or inquiries, email us at withans@culturecustodian.com. Hosted on Acast. See acast.com/privacy for more information.
I am excited to share insights from the Interventional Endoscopist podcast featuring Dr. Sachin Wani! The discussion centered on Barrett's esophagus, and strategies to improve detection and risk stratification Key takeaways: • The rising incidence of esophageal adenocarcinoma makes early detection crucial. Yet, survival rates remain low, highlighting the need for improved strategies • PEEC and PEEN underscore the issue of missed lesions during endoscopy, emphasizing the need for high-quality exam. • PEEC (postendoscopy esophageal adenocarcinoma) refers to cancer detected before the next recommended surveillance endoscopy in patients with non-dysplastic Barrett's esophagus. • PEEN (postendoscopy esophageal neoplasia) is a composite endpoint of high-grade dysplasia or cancer detected before the next recommended surveillance exam • A high-quality endoscopic exam is paramount, including meticulous inspection, standardized classification, and advanced imaging techniques like chromoendoscopy. • A 10-step approach to a high-quality exam includes identifying landmarks, spending adequate time inspecting the Barrett's segment, cleaning the distal esophagus, and using high-definition white light endoscopy and virtual chromoendoscopy • While the Seattle biopsy protocol is standard, it has limitations due to sampling errors • WATS (Wide Area Transepithelial Sampling) can enhance neoplasia detection as an adjunct to the Seattle protocol by sampling the entire Barrett's segment. • AI (artificial intelligence) holds promise for lesion detection, improved diagnostic accuracy, and quality assessment of endoscopic exams. AI platforms may help identify visible lesions and predict histology, as well as assess the quality of the endoscopic examination. • The Tissue Cypher test can aid in risk stratification by analyzing biomarkers to predict the risk of progression to high-grade dysplasia. It can also predict prevalent high-grade dysplasia or cancer. • Dr. Wani also shared his journey into medicine, influenced by his family, and the challenges faced by foreign medical graduates. A key message was the importance of continuous improvement in endoscopic techniques and the integration of new technologies to combat esophageal adenocarcinoma This episode was sponsored by Castle Biosciences the makers of the TIssue Cypher Test.
On this episode, Bola is joined by Mayowa to dissect the new music from the past week including Seyi Vibez's “Children of Africa” EP, Burna Boy's “Update,” Odumodublvck & Niphkeys' “Conse,” Shallipopi's “Laho,” Ajebo Hustlers “Onorato” EP and much more. They are also joined by Afro-RnB artist WANI who shares his take on the latest drops and speaks in detail about his latest EP LCV3:Sweet Surrender. Follow us on X and Instagram, we'd love to hear your thoughts! Hosted on Acast. See acast.com/privacy for more information.
In this episode of Cyrus Says Live AMA, Cyrus tackles a bunch of fun and thought-provoking questions! From how global politics might shake up India's markets, to the hilarious (and a bit weird) trend of holding funerals for cars, we've got it all covered. We'll also dive into some spicy political drama, a look at quirky cultural moments, and chat about everything from T20 cricket to football streaks. It's a mix of humor, hot takes, and surprising insights you won't want to miss. Grab a seat, it's gonna be a wild ride!See omnystudio.com/listener for privacy information.
Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang
Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang
Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang
Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang
Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang
Shri Gurunanakdev Wani : Pujya Sant Shri Asharamji Bapu Satsang
On this episode of Reverberations, host Majel Connery and Peni Candra Rini discuss her double album, 'Wulansih' and 'Wani.' Candra Rini, who is from Indonesia, talks about her stylistic flexibility, vocal abilities, and the diverse regional influences in her music. She also addresses the recurring theme of climate change in her work and her ambition to become one of the few prominent female composers from her country.Support the show
Aleks shares his experience with a game that's unironically changed his life. Is this the end of CHUD Aleks? Will I get in trouble if I say trigger? Do I have the pass or only him? Let's find out.Recorded 9/9/2024Imgur Album: https://imgur.com/a/QzPBbNdTalking Points: Straight characters wiki,inco g. nito,phoenix wright,professor layton,utawarerumono,other people exist,Shuffle,i wanna shuffle that gator,tomodachi life spaghetti,the worst version of yourself,the artist struggle,Its not like I did anything, I just followed a Youtube tutorial,I dont want to be this kind of animal anymore,delayed gratification,DSL camera:eyes::sweat_drops:,yes dear,baryonyx,gassed up,glazed even,relationship advice from two 30 year old podcasters,skinnies,triggers,ArkKnights,Homestuck,MSPA Notifier,/hsg/ I miss you,Intervention,you beat fortnite,I've read enough and the NEW Aleks Check out the website for links to our shows on iTunes, GooglePlay and Spotify► http://www.lmtya.com► https://spoti.fi/2Q55yfLPeep us on Twitter► @LetMeTellYouPDOfficial Discord► https://discord.gg/SqyXJ9R/////// SHILL CORNER ///////► https://www.patreon.com/LMTYALMTYA shirts!► https://lmtya.myspreadshop.com/all/////// SHILL CORNER ///////
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Sindhi Darvesh Wani : Pujya Sant Shri Asharamji Bapu Satsang
Madoka Shimada is Partner at Nishimura and Asahi, one of the “Big Four” law firms in Japan. You might have heard some things about what it's like to work there but Madoka shares some of the innovations and how she has carved out a unique career for herself with her interesting combination of qualifications. If you enjoyed this episode and it inspired you in some way, we'd love to hear about it and know your biggest takeaway. Head over to Apple Podcasts to leave a review and we'd love it if you would leave us a message here! In this episode you'll hear: What inspired Madoka to look into the law as a career How she took on an unusual study path in the US What it's like to be a partner in Nishimura and Asahi today Her favourite book and other fun facts About Madoka Madoka is a Partner in the Tokyo office of Nishimura & Asahi. She focuses on the antitrust and competition law area, providing a broad range of advice in the field of competition law, with a wealth of experience in, among other things, cross-border transactions. Madoka also has strength in trade secret cases. Madoka advises clients on various matters of competition law, including domestic and international cartels, bid-rigging, M&A transactions, investigations by the JFTC, leniency applications and general antitrust law compliance. She is especially active in cross-border transactions. Prior to N&A, from 1999 – 2004 Madoka was with Mitsui, Yasuda, Wani & Maeda. Madoka graduated in 2005 from Kennedy School of Government, Harvard University (M.P.A.) 2003, Harvard Law School (LL.M.), in 1997, and The University of Tokyo (LL.B.) Madoka serves as a member of one of the committees in the firm which has the role of planning various measures of training associates, coordinating their working environment, etc. D&I perspective, such as the introduction of paid childcare leave, is included in this function. She also serves as the head of the Editorial Board of N&A “Thought Leadership,” which is a new style of newsletters of the firm. Outside of the firm she serves on the Children's' Rights Committee at Daini Bar Association, as a consultee for kids at SNS consultation (once a month, using LINE). Madoka is a mom of two teenage boys, joining a PTA activity for younger son, as an editor of the newsletter of the school. In her spare time, she goes to the theatre regularly and is a fan of musicals following from her passion at junior and senior high school where she was a member of the music club. Connect with Madoka LinkedIn: https://www.linkedin.com/in/madoka-shimada-8151382/ Website: https://www.nishimura.com/en/people/madoka-shimada Links Toraya: https://www.toraya-group.co.jp/shops/shop-5 Seven Women Lawyers 7人の女弁護士：Amazon Prime Invisible Women: https://amzn.asia/d/eaOxoyl Connect with Catherine Linked In https://www.linkedin.com/in/oconnellcatherine/ Instagram: https://www.instagram.com/lawyeronair YouTube: https://youtube.com/@lawyeronair
In this episode of the Voice of Fintech podcast, Wani Baumgartner sits down with Stevan Bajic, the innovative Founder-CEO behind Manigo, to delve into the intricacies of FinTech orchestration. Discover how Manigo streamlines financial services by seamlessly connecting users to their preferred fintech infrastructure providers via a single API.Join the conversation as Stevan shares invaluable insights into Manigo's journey navigating the dynamic FinTech landscape. Explore key milestones in their growth, the pivotal role of customer feedback in shaping platform features, and get a glimpse into their ambitious long-term vision.Through Stevan's entrepreneurial narrative, listeners gain firsthand knowledge of the challenges he's conquered and the relentless drive propelling him towards future success. Tune in for an episode packed with inspiration, innovation, and the future of FinTech.
This episode we will finish up with many of the smaller episodes in the reign of Kashikiya Hime, aka Suiko Tenno. Most of these are mentions of various public works projects, omens, expansion of the realm, and a couple of other stories, some more believable than others. As usual, more information can be found at https://sengokudaimyo.com/podcast/episode-101 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is Episode 101: Ponds, Peaches, and Thunder-gods. First off, a big thanks to Red and Ryan for helping to support the site and our show. If you would like to join them, we'll have more information at the end of the episode, or check out our website at sengokudaimyo.com. When we last left off, we were going through some of the more random events that happened in the reign of Kashikiya Hime, aka Suiko Tennou. and we're going to continue with that this episode, touching on some of the things that happened in the latter part of her reign, starting in about 613 and going from there—and some of this is more exciting than others. I'll try to hit the high points, but some of this will be familiar if you've been listening along. For example, one of the THRILLING things we'll start with (at least if you are a frog) is the building of ponds. In the winter of 613, we are told that the ponds of Waki no Kami, Unebi, and Wani were constructed. We've seen the construction of ponds since at least the time of Mimaki Iribiko, aka Sujin Tennou, the purported “first” sovereign, from around the probable time of Queen Himiko. The exact nature of these ponds doesn't seem to be known, but one theory is that they are for irrigation of rice paddies in places where the water wasn't consistently sufficient for everyone's needs—a pond would allow for water to be gathered up throughout the year and then released when it was needed for the rice paddies. More ponds may have indicated the opening of more fields, indicating continued growth.Ponds also had other uses, however, including breeding fish, and they were a habitat for birds, so this would also help encourage hunting and fishing. Finally, the ponds were public utilities, and part of the way the Court flexed their power as they raised levies for the ponds' construction. We might also say something about the way they indicated a certain amount of control over the land – but of course, most of these ponds are in the Nara basin and Kawachi regions, and so it doesn't tell us a whole lot more than what we already know about the centralized control there. They were important enough, however, that by the 8th century the creation of these ponds was still being tracked and attributed to specific rulers. If you're wondering what it might have been like to travel around in this period of Japan, you might be more interested in the fact that in the same line about the ponds, we are also told that a Highway was built from Asuka to Naniwa. This is believed to be the path of the ancient Takeuchi Kaidou in Kawachi, which some of the literature claims is the “oldest official road” in Japan. This road connects to the Yoko-ohoji in Nara, which links the modern city of Sakai, near Ohosaka, with the city of Katsuraki, and presumably it then connected with other paths down to Asuka. I suspect that the “official” qualifier is in there is because we have evidence of when it was made, whereas other roads and highways, such as the old highway along the foot of the mountains on the eastern edge of the Nara Basin, are perhaps even more ancient, but are simply mentioned, without evidence of how or when they were created—they may have been more organic footpaths that came to be heavily traveled, or just created with no record of who and when. This new highway was notable for connecting the port at Naniwa to the current capital and to the newly built temples in the Asuka area, as well. These temples were new institutions, but they were also fairly permanent structures, unlike even the palace buildings, which were still expected to be rebuilt each reign. Of course, they could be moved—and were, in later periods—but it was going to take some doing. That said, there were other permanent structures and religious sites—heck, many of the kami were associated with mountains, and you couldn't exactly move those, though they did have the ability to build sacred spaces elsewhere and bring the kami to them, so you weren't exactly tied to the physical geography. And there were the giant kofun, but I'm not sure how often people were going to the kofun to worship the ancient kings and other elites, other than perhaps family members paying their respects. The building of a highway to the capital alone would probably be an interesting flex, since the next sovereign could move somewhere else entirely. But the temples were intended to be relatively permanent institutions, as far as I can tell, so even if the capital did move, the fact that there was a road there was probably going to be a big boon to the area. Of course it probably didn't hurt that this area was also a Soga stronghold, and so at least the Soga family would continue to benefit, which may have gone into *some* of the political calculus, there. It was also going to help with envoys to and from the continent. And that leads us along to the next item of note about Kashikiya-hime's reign: sure enough, in the sixth month of the following year, Inugami no Kimi no Mitasuki and Yatabe no Miyatsuko were sent on a new embassy to the Sui court. By the way, quick note on these two. Inugami no Mitatsuki is given the kabane of “kimi”. If you recall, the sovereign is “Oho-kimi”, or “Great Kimi”, and so “Kimi” is thought to be an important title, possibly referring to a high-ranking family that held sway outside of the immediate lands of Yamato, and Yatabe is given to us as “Miyatsuko”, also generally referring to one of the higher ranks of nobility under the kabane system—though not necessarily the inner court families of the Omi and the Muraji. It is unclear whether those kabane were in use at the time, but it does indicate that the families were important. An ancestor of the Inugami first shows up in the reign of Okinaga Tarashi Hime, aka Jingu Kougou, which is interesting as there are some who claim that the stories of that reign really solidified around the time of Kashikiya Hime, which is to say the current reign. We'll get more into that in a future episode, but for now we can note that the Inugami family doesn't really seem to show up after that until this reign, and from here on out we see them as one of the regular interlocutors with the continent, whether the Sui, Tang, or on the Korean peninsula. The Yatabe are much more enigmatic. Other than this entry, we don't have a lot. There is an ancestor, Takemorosumi, mentioned in the reign of Mimaki Iribiko, aka Sujin Tennou, and there is some reasonable thought that they may have been set up for the maintenance of Princess Yata, the wife of Ohosazaki no Mikoto, aka Nintoku Tennou, but I don't see any clear indication one way or the other. They aren't really mentioned again except as a family during the late 7th century. These two, Inugami no Mitatsuki and the unnamed envoy of the Yatabe family, would return a year later, bringing with them an envoy from Baekje. Later in the year they would throw the envoy an elaborate feast. We aren't given much else, but seems like relations were good. Shortly after the feast for the Baekje envoy, however, the monk Hyeja—or Eiji, in the Japanese reading—returned to his home in Goguryeo. Hyeja had been one of the teachers of none other than Prince Umayado, aka Shotoku Taishi himself, and the two are said to have shared a special bond. Shotoku Taishi eventually became Hyeja's equal, and it is said that they both discussed Buddhist teachings and philosophy together, with Hyeja appreciating Shotoku Taishi's unique insights. When Prince Umayado eventually passed at an all too early age, the news reached Hyeja on the peninsula and he held a special feast in his student-turned-peer's honor. They say that he then predicted his own death, one year later, on the anniversary of Shotoku Taishi's own passing. But that was still to come. For now, you could say that everything was peachy—and so they did… sort of, in the next item of note. What they actually said was that in the first month of 616, at the beginning of Spring, the Peach and Plum trees bore fruit, which may seem an odd thing to comment on. However, Peach and Plum tress flowering or fruiting would be something that the Chroniclers commented on for at least the next two reigns, as well as in the reign of Oho-ama, aka Temmu Tennou, in the 7th century. It is possible that they were commenting on how they were fruiting out of season—the peach, or momo, in Japanese, blossoms between late March and mid-April. This is around the same time as the plum, in this case the Sumomo, rather than the “ume” plum, sometimes called a Japanese apricot. Momo and Sumomo would blossom towards the start of spring, and so it might be possible for them to blossom around the first month of the New Year, especially if that was a little later than it might be today, but highly unlikely that they would be fruiting. Assuming they were talking about the blossoms—and some later accounts explicitly call out the flowers instead—it may have indicated a particularly warm winter or early spring season that year. It is also possible that the Chroniclers were off on the dates at times, and so may have made some mistakes. It is also possible that they were recounting an odd event—having the peach trees and plum trees fruit or blossom at the obviously wrong time would likely have generated some concern, and thus be worthy of noting down as an omen. It is also possible that this is part of a stock phrase that was used to indicate something else, like the start of Spring or a good or bad omen. Peaches were thought to keep away evil spirits and it was said that they were the fruit of immortality in the western paradise of the Queen Mother of the West. Peaches are often common decorations on Buddhist temples, as well—going back to the same stories about warding off evil and longevity. Whatever the reason, the blooming and fruiting of peach and plum trees was particularly important to the Chroniclers for this period—for whatever reason. Beyond the talk of peaches, in 616 there was something else, something fairly simple, but apparently important: Men from the island of Yaku arrived as immigrants. This is the first mention of Yaku Island, and if you haven't heard of it I wouldn't blame you. It is an island south of modern Kagoshima, off the southern tip of Kyuushuu, and just west of another famous island, that of Tanegashima. Yakushima, today, is known for its status as a UNESCO World Heritage Site—so classified for its incredible natural beauty. It is the home to some truly ancient cedars, with some thought to date back as far as 2300 years ago, well into the Yayoi era. It is mentioned in the Nihon Shoki as well as Sui dynasty records, and in numerous other travel accounts since. We have evidence of human activity going back at least 17,000 years ago, so before even the Jomon era, though the earliest evidence of habitation on the island is more like 6,000 years ago—about 500 to a thousand years after the famous Akahoya eruption, which devastated Kyushu and which we discussed back in episode 4. Yakushima would also have been devastated, situated as it is just south of the Kikai caldera, and it was likely devastated by pyroclastic flows along with its neighboring islands. Since then, it was populated by people that were now, in the 7th century, making contact with the people of Yamato—perhaps indicating that Yamato had even further expanded its reach. Over the course of the year 616 the Chronicles note several groups of immigrants from Yaku Shima. First was a group of three men who came as immigrants in the third month. Then seven more arrived two months later. Two months after that, you had a group of twenty show up. They were all settled together in a place called Eno'i. It isn't exactly clear where this is. Some sources suggest that they came to the Dazaifu in Kyushuu, and so were settled somewhere on Kyuushuu, possibly in the south of the island. There is also a connection with the name “Enoi” coming out of Mino, in the form of the Enoi family, which the Sendai Kuji Hongi says was an offshoot of the Mononobe family. Wherever they ended up, they stayed there for the rest of their lives. We aren't done with Yaku Island, though. Four years later, we are told that two men of Yaku were “cast away”—which I suspect means banished—to the island of Izu, Izu-no-shima. Once again, we are left wondering exactly where that is, though it may refer not to an island, at least not entirely, but to Izu no Kuni, the land of Izu, on the Izu Peninsula. Aston suggests that perhaps at this time “shima” didn't mean just an island, but any place that was mostly surrounded by water, including a peninsula like Izu. It could also mean one of the nearby islands, such as Ooshima, the largest of the islands to the east of the Izu peninsula. Nine years later, in the reign of the succeeding sovereign, Yamato sent an envoy, Tanabe no Muraji, to the island of Yaku. I suspect that this was part of making the island an official part of the country. Records of the island fall off for a bit, but it does get mentioned, along with neighboring Tanegashima, in the reign of Temmu Tennou, in the latter part of the 7th century. To be fair, the Nihon Shoki only continues until 696, but we continue to see them in the Shoku Nihongi, the continuation of the court historical records. Sure, Yakushima was probably never going to be a huge story from a political perspective, but it does give us some insight into just how far Yamato's influence reached at this point. Going back to the record, we have another fruit related account. This time it is about an enormous gourd coming out of Izumo—one as big as a, well… we aren't exactly sure. The character they use is read “kan”, and today often refers to aluminum cans and the like, but that is a relatively recent meaning, if you'd believe it. In the 7th and 8th century it was probably something more like “pou” and may have meant an earthenware pot for storing alcohol, like the Greek amphorae, or it may have been in reference to a kind of musical instrument. Either way, we are talking a pretty good sized gourd. Not sure if it would take a ribbon in some of today's largest pumpkin contests, but still, impressive for the time. Moving beyond the State Fair category of entries, we come to one of my favorite events. It takes place, we are told, in 618, when Kawabe no Omi was sent to the land of Aki to build ships. He went with his crews up into the mountains to fell timber when he met with something extraordinary, which was still being depicted in paintings centuries later, although most people probably haven't heard the story. Now the name Kawabe first shows up as the location of one of the Miyake, or royal granaries and administrative centers set up in the land of Ki, south of Yamato on the peninsula, in 535. The first record of a person by the name, however, is less than auspicious: It was the assistant general Kawabe no Nihi, who is panned by the Chroniclers for his actions during the reign of Amekunioshi. As we discussed in Episode 82, Kawabe snatched defeat from the jaws of victory due to his lack of military expertise. This next mention of a Kawabe family member is coming a good many years later, but the family does seem to have recovered somewhat. Kawabe no Omi no Nezu would be appointed a general several years later—and that could be the same Kawabe no Omi from this story, as there was only about seven or so years between events. Furthermore, members of the family would find themselves in the middle of some of the most impactful events of the court, indicating their high status. Multiple family members would be remembered and memorialized in the histories over the rest of the century, whether for better or for ill. Which makes it a little interesting to me that the story of this Kawabe family ship builder does not give us a personal name of any kind. Now, later interpretations of this particular story would say that this Kawabe no Omi was out building ships on the orders of Prince Shotoku Taishi himself, though the Nihon Shoki would seem to indicate that he was out there, instead, at the behest of the sovereign herself, Kashikiya Hime. Of course, given what the Nihon Shoki has to say about Shotoku Taishi's contributions to running the government, it could be either one. Regardless, he had a job to do. He searched through the forest and he found suitable trees for the timber he needed: in all likelihood he was looking for large, straight trees, which would have a good grain and not so many knots to cause problems. I suspect that older trees were likely preferable for the task. Having found what he was looking for he marked it and they began to chop down the marked trees. Suddenly a man appeared—a stranger, or perhaps just a local coming to see what all the fuss was about. He warned Kawabe no Omi and his men that the tree they had marked was a “thunder tree” and it shouldn't be cut. To this Kawabe no Omi asked: “Shall even the thunder-god disobey the royal commands?” However, he didn't just barrel on with the task. Instead, he and his men started by offering mitegura, offerings of cloth. This was likely done to appease any spirits before the crew got started, and I wonder if this was something exceptional, or perhaps something that people regularly did, especially when you were taking large, older trees. It isn't clear, but an 8th century crowd no doubt understood the significance. Once they had finished providing recompense to the kami, they went about their task. Suddenly, out of nowhere, it began to rain. As the water poured down from the sky, thunder and lightning came crashing down. Apparently the offering had *not* been accepted, and the kami was now quite angry. While his men sought shelter, Kawabe no Omi drew out his iron sword and held it aloft, crying out to the angry kami: “O Kami of Thunder, do not harm these men! I am the one that you want!” So saying, sword held aloft in the midst of this unexpected thunderstorm, he stood there, watching the roiling clouds, and waiting. Ten times the lightning flashed and crashed around them, the thunder rolling each time. One can only imagine the sight as Kawabe no Omi stood there, wind whipping his hair and clothes as he challenged the storm. And yet, try as it might, the thunderous lightning did not strike Kawabe no Omi. Finally, the lightning stopped, and Kawabe no Omi was still unharmed. As the men came out of hiding, they noticed a disturbance. Above them, there was movement, and the men saw the strangest thing: Up in the branches of the tree was a small fish. Near as anyone could reckon, the god had turned visible, taking the form of a fish, and so Kawabe no Omi caught the fish and burnt it. After that, they were able to safely harvest the rest of the timber and build the ships. While we may have some doubts as to the veracity of the story, or may even wonder if a particularly violent storm hadn't picked up fish from a nearby water source, an event that has been known to happen, it still holds some clues about how the people of the time thought and how they believed the world worked. Even today, older trees and even rocks are thought to house spirits. In some cases, shrines are built up, and people will worship the spirit of a particular tree or rock, so it isn't so far fetched to think that they were harvesting ancient trees that were believed by locals to contain some kind of spirit, which, if aroused, could bring serious harm to Kawabe no Omi and his men. This is probably why they made their offering in the first place, hoping that would be enough to placate the spirit. At the same time, we see them drawing on the power of the sovereign, who isn't even present. Kawabe no Omi's protection is in that he is following the sovereign's commands, and that alone is his shield. Heck, he even goes so far as to raise up his sword. I know we are still an eon from Ben Franklin and his kite, but I'm pretty sure that people had figured out certain things about lightning, beyond just “don't be out in it”, namely “don't wave around pointy metal things in the middle of a storm”. As for the symbolism of the kami turning into a fish, well, who knows just how kami think about these things? They don't always do things that make sense. For instance, there is one story where a man prayed for a boat, and the kami gave him one, but put it on top of a nearby mountain. Maybe they just weren't that accurate, or maybe they didn't quite get how the visible world works, sometimes. It is also possible that the kami turned itself into a helpless fish on purpose, as a sign that it was giving up, since it clearly had not been able to best Kawabe no Omi, and the burning of the fish may have also had some significance. Whatever the reason, the boats were built and not even the kami could defy the will of the sovereign. Now there were a few other things that happened the following year—more strange and bizarre happenstances. The first was the on the fourth day of the fourth month, when there came a report of a creature shaped like a man in the Kamo river in Afumi. Who knows what it was? Perhaps it was some kind of kappa or other river spirit. Or perhaps it was some stranger skinny-dipping and he just really put everyone off. Or it was just a weird log viewed from the wrong angle. Whatever the reason, the people were put off, and Aston notes that this was probably considered an inauspicious omen. Then, in the 7th month, a fisherman from the land of Settsu caught something in one of the manmade canals, or horie, in the area of modern Osaka. The creature he caught was part fish and part man—perhaps that same creature that had been seen three months earlier further upriver, like some kind of ancient Yamato mermaid. What exactly did it mean, though? Certainly it seems a strange occurrence, but was it considered a good or bad omen? Or was it just weird and strange? The following year, there was a shape in the sky. The Chroniclers say it was red, shaped like a rooster tail, and over a rod—about ten feet or so—in length. Perhaps this was a rogue cloud, being kissed by the red light of the rising or setting sun. Or perhaps it was something else entirely. These were the kinds of things that were likely seen as omens, though whether a good or bad omen, who could say? A fishman in the rivers? A red glowing light in the sky? Often it wouldn't be until later that such things would be pieced together. In this case, the omens were likely pretty dire, as in that same year we are told that none other than Prince Umayado—Shotoku Taishi himself—grew ill, and passed away. The whole of the realm mourned their collective loss. The Crown Prince of the Upper Palace, heir to the throne of Yamato, was dead. So yeah, I would say those were some pretty bad omens. Umayado's death would leave a real void. Where there had once been certainty of succession, the land was back in the chaos of wondering what would happen when Kashikiya Hime finally passed away. Would they be returned to a state of civil war for the throne? Who could say? And there was more. The continent was also in a state of uncertainty, as only recently, the Sui dynasty had been overthrown, and now the new Tang was in its place. In addition, a resurgent Silla on the Korean peninsula was getting ever more bold and sure of its own power. There were many things to be concerned about. But let's not leave it on such a note. We can cover all of that in future episodes—we really don't have time to go over all of it here. But there is one other story I'd like to leave you with this episode. You see, a little earlier that year—the same year that Umayado passed away—the Yamato court had finished covering the tomb of Hinokuma with pebbles. Although the kofun, today, are often overgrown, and seem as much like wooded hills as anything else, back in the day there would have been no mistaking their manmade origins. The ground was cleared and tamped down into place. The sides rose in distinct terraces, and the surface was covered in stones. Around it would be the clay and wood haniwa. Families were employed to keep the kofun, and likely refreshed them from time to time. In the case of Hinokuma, recall that earlier in the reign Kitashi Hime, Kashikiya Hime's mother, had been re-interred with her husband. This was likely further ceremonies for her, perhaps the culmination of years of work on the tomb. We are also told that earth was piled up onto a hill, and each family erected a wooden pillar. One official, Yamato no Aya no Sakanoue no Atahe, decided to go all out. Maybe he didn't get the memo. Or maybe he thought he would make a name for himself. Either way, brought in the largest pillar—larger than any other of the family heads that were present. And, well, he did make a name for himself, though perhaps not the name he wanted. That name was Ohohashira no Atahe, or the Atahe of the Giant Pillar. Probably not exactly what he was going for, but there you have it. By the way, if you recognize that name, Sakanoue, then you may have noticed that yes, this is likely an ancestor of the famous Sakanoue no Tamuramaro, a famous warrior of the late Nara and early Heian period, and the second person ever to carry the title of Sei-i Taishogun—but that is still over a century and a half away. For now, in the coming episodes, we'll finish up the reign of Kashikiya Hime, perhaps touch briefly on what was happening on the continent, and continue on as we make our way through the latter part of the seventh century. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for her work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.
In this episode of Submarine and a Roach, Tmt, Koj, and Mayowa, joined by their special guest Tomi (Mayowa's younger brother), unleash a masterclass in podcasting. But not just any podcasting—it's the Dark Arts of podcasting, similar to the likes of "Nedu & The Honest Bunch," "Tolani Baj & Moet Abebe," and all those Glitch Media productions. No shade, just a little 'dark arts' magic, teehee! The twist is that Submarine and a Roach brings the humor to the party, making it an absolute riot. The episode kicks off with Tmt sharing WANI's message requesting the retirement of the "good fish" drop. Mayowa and Koj fire back with their demands, and Tmt thinks they're being utterly unreasonable. Tomi, the guest, chimes in with some choice words for WANI, making the banter even more hilarious. The boys delve into discussing the lengths they would go to promote the podcast, including the possibility of getting sued. They also contemplate how they'd handle real-life encounters with people they've roasted on the podcast, adding a touch of real-world comedy to the mix. Tmt drops a comedic bombshell, suggesting he could probably take on 4 out of 16 of Governor Ademola Adeleke's bodyguards if they ever crossed his path, sparking a hilarious debate. The laughter continues as they explore a range of additional topics, including: The inspiring story of Debbie, who successfully crowd-funded 5 million Naira from a viral moment. Aliko Dangote's 2022 New Year yacht scandal and the leaked photos that took the internet by storm. Sanwo Olu's crackdown on Okada riders and a funny encounter with Mr. Macaroni. Mayowa and Tomi's family function hijacked by Mr. Macaroni, complete with band takeover and endless praise. Mayowa's amusing encounter with Koj's dad. Koj's viral comedy performance at the sold-out show that's taking Instagram by storm. The Nigerian Police's arrest of the runners of @gistlover on Instagram. Mayowa reads a tweet that describes how tight President Bola Tinubu's grip is L.A.X (the Nigerian singer) getting a Twitter user arrested for defamation. Tmt's exciting booking for a comedy show in Lagos in January 2024. Mayowa's inclusion in Chude's 2023 Most Interesting People's List alongside Burna Boy and Wasiu Ayinde. DISCLAIMER: Please note that everyone mentioned in this podcast is purely for comedic purposes. There are no legal claims or assertions, and nothing is intended as news reporting. It's all about comedy, laughter, and fun. Thank you for tuning in! --- Send in a voice message: https://podcasters.spotify.com/pod/show/submarine-and-a-roach0/message
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