Podcasts about Wearing

In this episode, I sit down with former NFL tight end Greg Olsen — a man who built one of the most decorated careers in professional football, but whose greatest story has nothing to do with what happened on the field. We talk about Greg's upbringing in an all-boys household led by a high school football coach father who pushed hard, loved harder, and never let his kids settle for less than their best. Those lessons — accountability, perseverance, and doing the hard things when no one's watching — are ones Greg still carries and now passes on to his own kids. We also get into the youth sports landscape today, the difference between a helicopter parent and what Greg calls a "Zamboni parent," and why letting your kids face real adversity early is one of the greatest gifts you can give them. Greg's philosophy is simple: you can teach skills, but you cannot coach desire. But the heart of this conversation is TJ. Greg opens up about the moment an ultrasound revealed that his son TJ had hypoplastic left heart syndrome — a condition where only one side of the heart is functional and is 100% fatal if left untreated. He walks us through what it was like to be a husband, a father to other kids at home, and a starting NFL player — all while his newborn son was recovering from open heart surgery. And how he and his wife Cara made a conscious decision every single day to stay aligned, take turns being strong for each other, and refuse to let the weight of the uncontrollable destroy what they had built together. This episode will challenge you, move you, and remind you that the measure of a man is not how he performs when everything is going well — it's how he leads when he has absolutely no control. Timeline Summary [0:00] Introduction to the Dad Edge mission and the movement to raise leaders of families and communities [1:01] Why this replay hits differently the second time — and what makes Greg Olsen's story so powerful [2:44] Greg's upbringing: an all-boys household, a football coach dad, and a life built around sports and high expectations [7:29] Why Greg wouldn't trade his demanding childhood for anything — and the lessons he still carries today [8:46] When dad is also coach: the life lessons sports instilled in Greg that carried him to the NFL [9:27] The harder a coach pushes you, the more they believe in you — and why parents today have lost sight of this [11:39] The Zamboni parent: why over-protecting kids from adversity sets them up to fail in the real world [14:02] Finding the balance — building kids' confidence while still holding them to a real standard [23:43] How Greg coaches his own kids differently: effort is the only thing he'll call out from the sideline [26:24] The parents who don't show up to practice but have all the answers on game day — Greg's take [29:05] The moment everything changed: finding out at an ultrasound that TJ had a serious congenital heart defect [30:33] What hypoplastic left heart syndrome is — and why it's 100% fatal if left undetected [32:24] How Greg and his wife Cara made a conscious decision to stay aligned through the unthinkable [34:25] Wearing three hats at once: spouse, parent at home, parent at the hospital — and still performing on the field [36:19] The hardest part for a fixer: facing something you cannot work, solve, or control [37:17] Larry shares his own story of losing a son — and the helplessness every man feels when he can't protect his family [39:39] Greg's response: how he navigated grief, kept the family moving, and put his own needs last [41:59] Why you can't sit on the couch feeling sorry for yourself — even when no one would blame you [44:02] Larry's 14-year-old son's questions for Greg: what kept you focused at my age? [45:17] The moment at 14 that clicked — getting a scholarship offer from the University of Miami and realizing this could be bigger than high school [47:03] Long-term vision over short-term comfort: why every hard decision Greg made in high school was worth it [49:48] Why today's kids face more distraction than ever — and what Greg would tell them [50:04] The kind of friends that will make or break you — Greg's advice on who to surround yourself with [53:32] What Greg would tell his 14-year-old self: stop and smell the roses, because the hard stuff is coming [57:04] What Greg wants from every kid he coaches: great attitude, great teammate, and fiercely competitive Five Key Takeaways The harder a coach or parent pushes you, the more they believe in you. When they stop pushing, they've stopped seeing potential. Protecting your kids from every hard thing is not love — it's setting them up to fail. Let them face adversity early, while the stakes are still low. When crisis hits your family, the most important decision you can make is to stay aligned with your spouse. If you two fall apart, everything falls apart. Men are wired to fix things — but some of life's hardest seasons require you to simply show up, support, and surrender control. That's not weakness. That's leadership. You can teach skills, but you cannot coach desire. If your kid has a competitive fire and a great attitude, they will find their way — in sports and in life. Links & Resources Roommates to Soulmates Cohort & Preview Call: https://thedadedge.com/soulmates The Men's Forge: https://themensforge.com You Think Podcast with Greg Olsen: Available wherever you get your podcasts Follow Greg Olsen on Instagram: @gregolsen88 Episode Link & Resources: https://thedadedge.com/1454   Closing If there's one message from this episode that stands out, it's this: a man's greatest test is not how he performs under the lights — it's how he leads when the outcome is completely out of his hands. Greg Olsen had every reason to fall apart. A newborn son fighting for his life. Two other kids at home. A wife who needed him. A season that wouldn't pause. And yet, he and Cara chose every single day to stay aligned, to keep moving, and to give their kids the most normal, love-filled life they could. That is the standard. That is what it means to lead a family. If this episode moved you, share it with a father who is carrying something heavy right now and needs to be reminded that he is not alone. Go out and live legendary.

After nearly a decade behind the mic and more than 225 episodes digging into the people, places and fights that define our public lands and waters, Hal Herring is stepping away from BHA's Podcast & Blast and onto his next adventure. For this final episode, we turn the microphone around. Hal joins former BHA Vice President of Communications and longtime Podcast & Blast producer Katie McKalip, along with BHA Brand and Editorial Manager Zack Williams, for a conversation about how the show came together, what made it matter and a few of the moments they'll carry forward. What emerges is more than a look back at a podcast. It's a reflection on the kind of storytelling that has always powered BHA: grounded, firsthand and rooted in real places and real people. Over the years, Hal sought out voices with deep experience on the land — people who knew a watershed, a forest, a migration route or a community intimately, and who could explain what was at stake in plain, honest terms. Episode after episode, the show reminded us that conservation is not an abstraction. It lives in boots, horses, boats, gravel roads, campfires and long miles — and in the people willing to show up for the future of public lands and waters. We're sad to see Hal go, but grateful for everything he helped build and excited to see what happens as he wears out his next pair of boots. Listen to his final episode wherever you get your podcasts, and stay tuned as we chart what's next for BHA's podcast.     The views and opinions expressed in the Podcast & Blast are those of the host and guests and do not necessarily reflect the official policy or position of Backcountry Hunters & Anglers.   The Podcast & Blast with Hal Herring is brought you by Backcountry Hunters & Anglers and presented by Silencer Central, with additional support from Decked, Dometic, and Filson.  Join Backcountry Hunters & Anglers, the voice for your wild public lands, waters, and wildlife to be part of a passionate community of hunter-angler-conservationists.  BHA. THE VOICE FOR OUR WILD PUBLIC LANDS, WATERS AND WILDLIFE. Follow us: Web: https://www.backcountryhunters.org Instagram: @backcountryhunters Facebook: @backcountryhunters  

On March 17th, you are expected to wear green. Not invited. Expected. But in the oldest folklore of the island this holiday claims to celebrate, green was the one color you were warned never to wear. It was the fairy color. The color of the Otherworld. Wearing it was trespass, an invitation to be taken by beings who were older than Christianity and indifferent to its authority. So how did a color of danger become a color of celebration? Tonight we trace the full arc. The fairy prohibition documented in centuries of Irish folklore. The revelation that St. Patrick's actual color was blue, not green. The moment Irish rebels adopted the dangerous color as their flag. The medieval Green Man carvings in churches across Europe that nobody can explain. And the modern St. Patrick's Day, a diaspora invention that turned a quiet holy day into a global compulsion ritual enforcing the wearing of a color the old warnings said to avoid. If you are having a mental health crisis and need immediate help, please go to https://troubledminds.org/help/ and call somebody right now. Reaching out for support is a sign of strength. LIVE ON Digital Radio!https://www.kuapdb.com/http://www.troubledminds.orghttps://www.troubledminds.net Support The Show!https://www.spreaker.com/podcast/troubled-minds-radio--4953916/supporthttps://ko-fi.com/troubledmindshttps://patreon.com/troubledmindshttps://www.buymeacoffee.com/troubledmindshttps://troubledfans.com Friends of Troubled Minds! -https://troubledminds.org/friends Show Schedule Sun--Tues--Thurs 7-10pstiTunes - https://apple.co/2zZ4hx6Spotify - https://spoti.fi/2UgyzqMTuneIn - https://bit.ly/2FZOErSTwitter X - https://bit.ly/2CYB71U ---------------------------------------- https://troubledminds.substack.com/p/a-color-no-one-chose-the-green-man https://www.theirishroadtrip.com/the-original-colour-of-st-patrick/ https://www.irishcentral.com/roots/history/original-color-st-patrick https://www.smithsonianmag.com/arts-culture/should-st-patricks-day-be-blue-180954572/ https://en.wikipedia.org/wiki/St._Patrick%27s_blue https://medievalhistory.info/the-green-man-history-and-origins/ https://curiousrambler.com/the-mysterious-green-men-in-medieval-churches/ https://www.historic-uk.com/CultureUK/The-Green-Man/ https://devonchurchland.co.uk/blog/the-green-man-in-medieval-england/ https://blogs.loc.gov/folklife/2021/01/introducing-the-green-man/ https://en.wikipedia.org/wiki/Green_Man https://thewickedgriffin.com/sidhe-meaning/ https://irishpagan.school/sidhe-irish-fairy-folklore/ https://irishmyths.com/2025/08/27/god-map-fairy-mounds-tuath-de-danann/ https://en.wikipedia.org/wiki/Tuatha_D%C3%A9_Danann https://en.wikipedia.org/wiki/Aos_S%C3%AD https://folklife.si.edu/magazine/1930s-irish-folklore-duchas-project https://www.gutenberg.org/files/61436/61436-h/61436-h.htm https://www.gutenberg.org/ebooks/61436 https://www.ucd.ie/irishfolklore/en/That's another dive into the mysteries they don't want you exploring here on Troubled Minds Radio. Keep Your Mind Troubled: If today's episode challenged your perception of reality, you're exactly where you need to be.Subscribe wherever you get your podcasts and hit that notification bell so you never miss our investigations into the unknown.Your five-star rating and review helps other truth-seekers find us in this sea of mainstream disinformation. Join the Community: Connect with nearly 1,000 fellow researchers in our Discord server, follow @TroubledMindsR on X for breaking updates, and support independent media by upgrading to Spreaker Prime for exclusive bonus content.Share Your Truth: Got a paranormal encounter, conspiracy evidence, or inside knowledge they're covering up? Email troubledmindsradio@gmail.com - your story could be featured on an upcoming episode. This is your host reminding you that in a world of manufactured narratives, questioning everything isn't paranoia...

Are Your Wearing Meta Glasses?

In today's episode of Reddit Stories Podcast, a wild Karen completely loses it. You won't believe how this one ends! Sit back, relax, and enjoy this binge-worthy Reddit Stories Podcast, featuring Karen freakouts, entitled people stories, and pro revenge tales.

Tired of Wearing a Mask?

CW: Suicide This episode we are talking about Law and Order--where Ritsuryo system gets its name.  We are going to look at some of the underlying theory of how the government was set up and then some of the new laws people were expected to follow and examples of punishment--as well as pardons and general amnesties. For the blogpost, check out:  https://sengokudaimyo.com/podcast/episode-145 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 145:  Law and Order in the Reign of Temmu     The sound of struggle could be heard, as a man, hands bound behind him, was roughly brought into the courtyard by several sturdy men.  They thrust him roughly to the bare ground in front of the pavilion.  The man's clothes were disheveled, his hair was unkempt, and his right eye was swollen shut.  He was a stark contrast from the four officials standing over him, and even more from those who stood in the pavilion, above, prepared to dole out judgment.  A clerk was handling the paperwork at a nearby desk, but the court official already knew this case.  He had read the reports, heard the testimony of the witnesses and, to top it all off, he had read the confession.  It seems it had taken some coercion, but in the end, the criminal before him had admitted to his wrongdoing. And thus the official was able to pronounce the sentence with some sense of moral clarity.  After all, if this man was innocent, why would he confess?  On the other hand, if he were truly innocent, how would he even have come to their attention?  Even if he was not guilty of this crime, if he had been such an upstanding citizen, why would his neighbors have accused him in the first place?  One way or another, justice was being done.     We remain—for at least the next couple of episodes—firmly in the reign of Ohoama, aka Temmu Tennou.  There is a lot more in this reign, and we are reaching a period where we won't be able to cover nearly as much as previously, so we'll have to summarize some things, but there is still a lot here to discuss.  Last episode we looked at what was happening outside of the court.  This episode we turn our attention back to the center, and specifically, what law and order meant in Ohoama's time. This period is called the Ritsuryo period, and as the name indicates, it is characterized by the set of laws and accompanying penal codes, the ritsu and the ryo.  Most of these codes are no longer extant, only known to us by other sources which contain only fragments of the originals.  But it was this adoption of a continental style of law that seems to most characterize this period.  So this episode, we are going to look at the project Ohoama kicked off to establish  one such law code —possibly even the first actual—for Yamato, as well as some of the examples of how law and order were enforced. In Episode 143 we talked about Ohoama's  historiographical project, which kicked off in the third month of 681 and culminated in the very chronicles we have been poring over.  However, a month before that, we see the start of a different and likely more immediate project, as the sovereign ordered work to begin on a new legal code.  This task was decreed from the Daigokuden to all of the Princes and Ministers -- who were then cautioned to divide it up and take it in shifts, since after all, they still needed to administer the government.  And so this division of labor began. The code would take years to compile, so, like so many of the ambitious projects of this reign, it was not quite ready by the time of Ohoama's death in 686.  In fact, it wouldn't be promulgated until 689, and even then that was only the "Ryou" part of the "Ritsuryou"—that is to say it contained the laws, the "ryou", but no the penal code, or "ritsu".  Still, we are told that the total body of laws was some 22 volumes and is known today as the Asuka Kiyomihara Code.  It is unfortunately no longer extant—we only have evidence of the laws based on those edicts and references we see in the Nihon Shoki, but it is thought by some to be the first such deliberate attempt to create a law code for Yamato.  We do have an earlier reference to Naka no Ohoye putting together a collection of laws during his reign, known as the Afumi Code, but there is some question as to whether that was actually a deliberate code or just a compilation of edicts that had been made up to that point.  These various codes are where the "Ritsuryo" period gets its name, and the Asuka Kiyomihara Code would eventually be supplanted in 701 by the Taihou code—which is one of the reasons why copies of previous codes haven't been kept around.  After all, why would you need the old law code when you now have the new and improved version? This also means that often, when we don't have other evidence, we look to later codes and histories to understand what might be happening when we get hints or fragments of legal matters.  The Chronicles often make note of various laws or customs, but they can be sparse on details.  After all, the main audience, in the 8th century, would be living the current law codes and likely understood the references in ways we may have to work out through other sources. As for the Kiyomihara Code, there are further notes in the Chronicles that seem to be referencing this project.  Besides the obvious—the new laws that were promulgated through various edicts—we see a few entries sprinkled throughout that appear to be related to this project.  First, I would note that in the 10th month of the same year that they started the project, 681, there was issued an edict that all those of the rank of Daisen on down should offer up their admonitions to the government.   Bentley notes that Article 65 of the Statutes on Official Documents provides a kind of feedback mechanism via this admonitions, where anyone who saw a problem with the government could submit it to the Council of the State.  If they had a fear of reprisals they could submit anonymously. This entry for the 10th month of 681 could just refer to a similar request that all those who had a problem should report it so it could be fixed, but in light of several other things, I would also suggest that it was at least in line with the ongoing efforts to figure out what needed to be figured out vis a vis the laws of the land.  Later, in the 8th month of 682 we see a similar type of request, where everyone from the Princes to the Ministers were instructed to bring forward matters suitable for framing new regulations.   So it looks like that first year or so there were, in a sense, a lot of "listening sessions" and other efforts going on to give deliberate thought to how the government should operate.  A few days later in 682 the Chronicles tell us that the court were working on drawing up the new laws, and as they did so they noticed a great rainbow.  Bentley suggests that this was an auspicious sign—even Heaven was smiling on the operation. So we know that there was lawmaking going on.  But what did these laws actually look like? This episode we are going to look at both criminal law – crimes and punishments, and gow they could be mitigated as well as those laws that were less about criminal activities and more about how the state itself was to be run. As I just stated, a lot of the laws and edicts are not necessarily about criminal activities.  Many of them are about the government and how it works—or at least how it is supposed to work.  Some of this helps to reveal a bit about the theoretical and philosophical underpinnings of this project.  That said, I'm not always sure that Ohoama and his officials were necessarily adherents to those philosophies or if they saw them more as justifications fro their actions.  And, in the end, does it matter?  Even if they weren't strict Confucianists, it is hard to argue that Confucian theory didn't loom large in their project, given its impact on the systems they were cribbing from.  Furthermore, if we need to extrapolate things that go unsaid, we could do worse than using Confucianism and similar continental philosophies as our guide, given what we see in the record.  A particularly intriguing record for understanding how that government was supposed to work is a declaration that civil and military officials of the central and provincial governments should, every year, consider their subordinates and determine what promotions, if any, they should receive.  They were to send in their recommendations within the first ten days to the judges, or "houkan".  The judges would compare the reports and make their recommendations up to the Daibenkan—the executive department of the Dajokan, the Council of State.  In addition, officers who refused orders to go on various missions for the court were ineligible for promotion, unless their refusal was specifically for genuine illness or bereavement following the loss of a parent. This feels like an important note on how the whole bureaucratic appointment and promotion system worked.  It actually follows early ideas of the meritocratic bureaucracy that was at the heart of how the government was supposed to work.  It isn't quite the same as magistrates roaming the land and seeking out talented individuals, but it still demonstrates a promotion system that is at least nominally about the merit of the individual and not solely based on personal patronage—though I'm sure the sovereign, the sumera no mikoto, or tennou, could still issue promotions whenever he so wished. And as cool as I find all that to be, I think the piece that I find particularly fun is the fact that they had to specify that only a "genuine" illness was a valid excuse.  That suggests to me that there were people who would feign illness to get out of work.  In other words, faking a sick day is nothing new and you could totally have a ritsuryo version of "Ferris Buehler's Day Off". This meritocratic idea seems to be tempered a bit a few years later, in 682.  We see an edict that not only describes the language and character of the court ritual, but also talking about verifying the lineage and character of anyone who applies for office.  Anyone whose lineage was found to be less than sufficient would be declared ineligible, regardless of whatever else they had done. And this is the tension of trying to overlay a theoretical system, based on the idea of merit, on a hereditary aristocracy.  In a meritocracy, one wouldn't blink twice at a person from a "lesser" ranked family making their way up and above those of "superior" families.  Then again, you probably wouldn't have families ranked in a hierarchy, anyway.  I feel like we've touched on this in a past episode, somewhere, but it isn't the last time we'll be talking about this.  After initially adopting the system as it theoretically should be, the cultural pressures of the elite nobles would start to shape the government into something that was not quite so threatening to the power of those elite families.  After all, those families held a lot of power—economic, political, and otherwise—and, as elites throughout history have done, they would do whatever they could to hold onto that power. This is actually something we see on the continent.  Whatever sense of justice or equality may have lay at the heart of the theory behind good governance, it was always going to be impacted by those with resources and the familial connections that bind people together.  For instance, it was the wealthy who would have the money and leisure time to be able to hire tutors, acquire books, and spend time studying and learning—something that is hard to do if you have to help your family work in the fields.  And the court would always be a place of politics, which was fueled by wealth and connections.  No doubt, if you asked someone of the time, they would say that the "correct" thing to do would be to work your way up from the bottom, starting from a low ranked position and climbing up based on their good deeds.  That's all well and good, but then we see preference given to the highest nobles, with their own progeny getting a jump on things by being automatically placed higher in rank.  With only a finite number of positions in the government, this meant  that climbing through the ranks would be almost impossible at some point, as there just weren't enough positions for those qualified to take them. This is an all-too-common problem, regardless of the actual system of government.  The powerful and wealthy have always had a leg up—though sometimes more than others. That isn't to say that those less fortunate were always ignored.  For instance, early in his reign, Ohoama made a decree to divide the common people—those who were not members of the royal family, so not princes or princesses—into three different classes, Upper, Middle, and Lower, all based on their wealth or financial status.  Only the two lower groups were eligible for loans of seed rice, should they need it.  That isn't so different than a lot of modern, means-tested government assistance programs, when you think about it.  The idea of breaking up groups into an "Upper", "Middle", and "Lower" category is found elsewhere—Bentley notes Article 16 of the Statutes of Arable Land dividing up families who planted mulberry.  "Ryou no Shuuge", a 9th century commentary on the Yoro law-code, notes that, at least by that time, the three categories were based on the number of people in a given household, not just the total wealth, it would seem.     Other decrees help us understand the make-up of the court, such as decree in the 8th month of 679, with the sovereign requesting that various houses send women to work in the court.  Bentley notes that this is very similar wording to Article 18 of the statutes of the Rear Palace, where the sovereign's consorts lived.  He also mentions a note in Ryou no Shuuge stating it was specifically women from noble families in the capital city and nearby who were employed for low-level tasks in the palace.     Continuing with the ordering of the government, in the third month of 681, Ohoama went to the well of the New Palace—the Nihi no Miya—and he ordered the military drums and other instruments to be played.  In the continental style, music was an important part of the military, with certain instruments and tunes that would be played for a variety of purposes.  It is unclear that the archipelago had such a detailed history of military music, and so it seems that this is in emulation of the continental practice. Then, in the 5th month, Ohoama had to crack down on another practice that was apparently taking off with the various public functionaries.  As we noted, earlier, public functionaries were reliant on their superiors, the judges, and then the Council of State for their promotion.  However, some appear to have found another way to garner favor, and that was through female palace officials—those working in the private quarters.  Those palace officials would have access to the sovereign and his families—his queen and various consorts.  And of course, if Ohoama heard good things about a person, then perhaps he would put them forward for promotion.  At the very least, if that person's name came forward, it might be well thought of.  And so public functionaries had taken to paying their respects to the women working in the palace.  Sometimes they would go to their doors and make their case directly.  Other times they would offer presents to them and their families.  This was clearly not how the system was intended to work.  As such, Ohoama told everyone to knock it off—should he hear about anyone trying this in the future, then the offenders would be punished according to their circumstances. Of course, I would note that this only would be a problem if the individuals were caught.  If the rest of Japanese history—heck, world history—is anything to go on, then humans are going to human and the court was no doubt deeply steeped in political maneuvering of all kinds.  I imagine that this practice never fully stopped, but it probably stopped being quite as blatant—for now. Continuing with the development of how the government operated, we get the entry for the 28th day of the 3rd lunar month of 682.  It starts with various sumptuary laws, with Princes down to public functionaries no longer wearing specialized caps of office—effectively getting rid of the idea of "cap-rank".  They also would no longer wear the aprons, sashes, or leggings that were part of the previous outfit.  Likewise the Uneme and female palace officials would no longer wear the elbow-straps or shoulder-scarves.  This appears to have moved the court closer to what the continent was wearing at the time, with belted garments based on clothing not too dissimilar from what was found across the Silk Road, to be honest.  They also discontinued all sustenance-fiefs for Princes and Ministers.  Those had to be returned to the State.  Presumably their salaries would then come from any stipends associated with their rank, instead.  This doesn't seem all that connected with the other edict, focused on clothing and rank, except that is part of the further centralization of power and authority—all taxes were to go to the central government and then get parceled out, and everyone—or at least those in the court—were to conform to a standard uniform.  That said, for all that it may have been the intent, as we shall see, the court would never fully get rid of the idea of privately held tax land—it would just take different forms over time. Later, we get more sumptuary laws, some about what the people of the court would wear, but others that were more general.  Sumptuary laws are laws specifically focused on controlling things such as expenditures or personal behavior—including what one wore and how they expressed themselves--and they are generally made to help order society in some way.  There were a lot of cultures where purple, for instance, was reserved for royalty—often because of how expensive it was and difficult to make.  Wearing an expensive purple fabric could be seen as an expression of wealth—and thus power—and that could feel like a challenge to those in power themselves.  It probably also meant that there was enough dye for the royal robes and it was not nearly so scarce. In other instances, we see sumptuary laws to call out people of certain groups.  Some laws are to distinguish an in-group, and others to call out a group to be set apart from society.  Other such laws were made to distinguish between social constructs such as caste or gender.  Even today we have a concept of "cross-dressing" as we have determined that certain clothing or styles are seen as either more masculine or feminine, and there are those who call out such things as somehow perverting society.  And yet, the clothing is simply pieces of fabric, and what may have been considered masculine or feminine in one time or place may not bee seen as such in another. In this case, the sumptuary laws in question focused on hairstyles.  Ohoama decreed that all persons, male or female, must tie up their hair—they couldn't leave it hanging down. This was to be done no later than the last day of the year—the 30th day of the 12th lunar month, though it could be required even before that.  We are also told that women were expected to ride horses in the saddle similar to the way men did. This appears to mean they would sit astride a saddle, with their legs on either side, and not in something akin to side saddle.  This also likely meant that women riding horses would want trousers, similar to what men wore, at least for that part of it.  Trying to wear a long skirt with your legs on either side of a horse does not strike me as the most comfortable position to put yourself in, not that people haven't figured it out over the centuries in various ways.  Indeed, in some Tang statuary, women are often depicted riding horseback with trousers.   In the 9th month of 682 we get a fun entry.  Well, I find it amusing.  We are told that the practice of ceremonial crawling and kneeling was to be abolished and that they would adopt the ceremonial custom of standing, as had been practiced in the Naniwa court.  And a part of me thinks of some old courtier who was having trouble with all of the kneeling who was suddenly very happy with this new ordinance.  On the other hand, it is fascinating to think of the other implications. First, we are being told that there was a custom of standing at the Naniwa court, while in Asuka there was a tradition of ceremonial crawling and kneeling.  Bentley's translation makes it apparent that this was specifically as you entered through the gates: that you would bow and then crawl through the entranceway. I'm assuming that the standing custom was based on continental tradition, since that seemed to be what the Naniwa palace was built to emulate, and that in returning to Asuka they were partaking in a more local ritual—though I'm not entirely certain as I just don't have enough information to know at this point.  Aston does claim that it was custom in the Tang court, though I'm not sure of his source for that. In 683 we get more information on how the court functioned.  We are told that there was a decree that all persons of rank in the Home Provinces were expected to present themselves at Court at some point in the first month of each quarter.  You were only excused if you were sick, at which point an official would need to send a report up to the judicial authorities.  So every noble in the Home Provinces had to travel to the court once every four months.  And if they couldn't, they need to be able to produce the equivalent of a doctor's note, saysing so. We aren't told why this was implemented.  I suspect that there had to be some compromise between nobles being at and working at the court and going back to their hometown to also keep an eye on things there.  It is possible that there were plenty of people who just weren't coming to the court unless they had to—living off their stipend, but not necessarily doing the work.  So this may have been a "return to office" type order to make sure that people were there, in the "office" of the court at least once every four months. This brings to mind the Edo period practice of alternate attendance, or Sankin-koutai, where daimyo would have to attend on the Shogun for a time and then could return home.  Of course, that was also done as a means to drain their coffers, and I don't believe this was meant in quite so punishing a manner. Having a permanent city, where the nobles had houses in the city, would likely fix these issues, allowing the court to be more regularly staffed.  Sure enough, that same decree included the decree that there would be a Capital City at Naniwa as well as other places, while the work at Nihiki, on what would become the Fujiwara capital, was already underway. Speaking of the capital, that work would require labor and people to oversee it.  In 10th month of 684, we see a note that gives us a glimpse into the management of corvee labor, as Prince Hatsuse and Kose no Asomi no Umakahi, as well as officials down to facilities managers, 20 people in all, were set up as corvee labor managers for the royal region.      Next, let's talk criminal matters.  What kinds of things were people being accused of or what laws were being set up to constraing the activities of individuals.   We'll start by looking at how justices was handled, generally speaking.  Some of it seems almost obvious, like in 675, when we are told that the sovereign ordered that nobody—whether a minister, a functionary, or a citizen—should commit an offense lest they be punished accordingly.  'But what was happening previously to make such a proclamation necessary? On the one hand, I suspect that this was a warning to the elites of the archipelago more than anything else, especially those who might not have been in direct fealty to the Yamato sovereign previously.  Those elites farther out in the provinces were probably used to a looser hand, and fewer consequences for their actions.  Back in Taika years, in the late 640s, just as everything was kicking off, the court had had to bring the hammer down on the governors and various kuni no miyatsuko, local elites who had been doing things their own way.  I suspect this was just a similar attempt to bring people into line and a reminder of who actually wore the hakama in this administration.  It also seems to be a straightforward statement that the law applied to every person—or at least every person outside of the sovereign, himself. That was likely a novel idea for many people, where those in positions of power were likely able to get away with murder, quite literally, because who was going to stop them?  We've seen how many of the more powerful families controlled what were essentially private armies. At the same time, 675 is before these new formal law codes and punishments were in place.  Presumably there was tradition in place and some understanding that the sovereign could declare laws and punishment, but I also wonder if this isn't part of the reason that they felt that centralized, authoritative, written law codes were required in the first place.  After all, communicating laws and punishments verbally across the archipelago, even with the potential for written edicts, likely relied a lot on local administrators to interpret the edicts and figure out what was going on. This seems to align with an edict from the 10th month of 679, which decried that there were many people guilty of crimes and violence hanging around the capital.  This was blamed on the Princes and Ministers, since the edict claimed that these high officials heard about it but didn't do anything, instead treating it like a nuisance that was too much trouble—or perhaps too personally expensive—to do anything about.  Alternatively, those same princes and ministers would see people that they knew were guilty, but they didn't want to go through the trouble of actually reporting them, and so the offenders could get away with it.  The proposed solution was to exhort those in higher stations to punish the offenses of those beneath them, while those of lower stations were expected to remonstrate with their superiors when those superiors were rude or violent.  In other words, if everyone just held everyone else accountable, then things would work out. This seems like a great sentiment, but I have to imagine that there was something more beyond the high-minded ideals. Again,  I suspect that it was probably as much Ohoama putting people on notice.  Still, this seems aspirational rather than definitive.      A clear example of the kind of thing that was being prohibited is likelye the decree about fishermen and hunters, who were forbidden from making pitfalls or using spear traps or similar devices.  Also, from the beginning of the 4th month until the 13th day of the 9th month, no one was to set fish-weirs, or himasakiri—an unknown device, but probably another type of fish trap.  Ohoama also prohibited the eating of cattle, horses, dogs, monkeys, or chickens.  Other animals, including boar, deer, fish, etc., were all fair game, as it were. The prohibition on traps is likely because they were a hazard to anyone walking through the area.  In the Tang dynasty they did something similar, but they did make exceptions for hunters in the deep mountains, who were supposed to put up signs warning any travelers.  As for the weirs and himasakiri, whatever that might be, I have less context, but likely it did have some reasoning—possibly similar to our modern concepts of having certain seasons for various types of fishing.  Fish weirs do create obstructions, and between the 4th and 9th lunar months Japan does see the summer monsoon rains—could that be the reason?  Tsuyu, or rainy season, is often around July to mid-June, today.  Or perhaps there is another motivation for that particular prohibition. As for the eating of various animals—of the animals listed, all but the monkeys are domesticated animals who generally weren't considered as food animals.  Cattle were used for working the fields, horses were ridden, and dogs were used for hunting.  I wonder if monkeys were just too close to people. The chicken prohibition may seem odd to us, today.  The word for chicken, "niwatori", literally means garden bird, though the Nihon Shoki uses something more like "barn door bird".  We know that cock-fighting was a thing in later periods, and that chickens were associated with Amaterasu, possibly for their legendary habit of crowing as the sun comes up.  We can also note the lack of some animals, like cats, from the list.  Perhaps cats were never in danger of being seen as a food source, or perhaps cats just weren't as prevalent at the time—we know cats were around from at least the Nara period, but there isn't much evidence before that.  There are examples of bones thought to be from a cat from the Yayoi period found on Iki island, but it is hard to say from that if they were fully established across the archipelago. Still,  I do find it curious they are not on the list.Continuing on, we later see where see the court issued an edict that prohibited the cutting of grass or firewood on Mt. Minabuchi and Mt. Hosokawa.  Furthermore they prevented any indiscriminate burning or cutting on all of the mountains in the Home Provinces.  This feels somewhat religious—after all, the mountains were often considered the domain of the kami.  Perhaps there were some religious restrictions.  On the other hand, some of it sounds like they were trying to just ensure that with a growing population they didn't denude the mountains around the capital. This whole incident brings to mind problems that occurred in and around Chang'an, the western Tang capital.  The palace itself—not to mention all of the houses and temples—took so much wood that it was a drain on the nearby forests.  And that is without taking into account the simple harvesting of wood for cooking fires, tools, etc.  In fact, the logging industry of that time devastated the local environment, meaning that they had to travel farther and farther to find suitable wood for the monumental buildings they wished to create.  It is also thought to have contributed to various natural disasters in and around the capital.  Perhaps Yamato was worried that unrestricted logging in the Home Provinces could likewise cause problems?  Or was that simply an added benefit gained from the idea that mountains were sacred spaces?   Later in the 10th month of 679, there was an edict determining sumptuary rules for monks clothing, as well as what kind of retinue could accompany them when they went out.  We talked about this back in Episode 142.  That same month, there was an edict that, while monks and nuns might normally be expected to stay at a temple—such as in the quarters identified in the ruins of Kawaradera—that it became a problem when older monks became bed-ridden.  After all, if they couldn't leave their bed, then one can only imagine how it must have been.  Not to get overly graphic, but they couldn't exactly make it out to the latrine at that point, either.  So it was determined that if an elderly monk were to reach the stage that they were bed-ridden, and unlikely to recover, then the temple would seek out relatives or laypersons to help build a hut or two in vacant spaces on the temple grounds.  There, the sick and bed-ridden monks could be cared for in a more sanitary manner. Now the way this is written, on the one hand it seems they were worried about ritual purification as much as anything, but I imagine that this was also practical.  After all, as you get all of those monks living together, one can only imagine that disease and illness could easily spread in those close quarters.  So separating those who were quite sick only makes sense, like an early form of quarantine. A lot of these prohibitions seem to be fairly practical.  Don't put traps where people could accidentally fall into them.  Don't chop down the nearby forest—we may need that later.  And even: don't leave a sick or elderly monk in a crowded dormitory situation.But what about the penal codes? If you lived in the latter part of Temmu's reign and you did violate one of the rules mentioned above, or one of the many others at play, what would happen to you, and how did that vary based on your place in society? Unfortunately, most of what we get on this is kind of bare bones.  We often see the punishment, but not t he crime.  We are just told that someone was found guilty, or condemned.  Take, for example, the Buddhist Priest, Fukuyou, of Asukadera, who was condemned and thrown into prison.  We aren't told what he did to deserve confinement, but it wouldn't last long.  Apparently Fukuyou cut his own throat, ending his life, rather than face other consequences or live with the shame of whatever crime he had committed. By the way, the term "prison" here is interesting.  We certainly see people being imprisoned in some way, shape, or form—locked up and unable to freely travel.  That isn't exactly the same, however, as a prison complex or system.  There may have been buildings used a jail—a temporary holding facility while the actual punishment was determined.  And we also see the equivalent of house arrest.  Later, there would be formal "prisons" set up for the detention of individuals, who were often then forced to labor as part of their punishment.  However, they had many other forms of punishment, many of which required much fewer staff.  After all, a prison requires that you have guards constantly watching the prisoners to make sure nothing gets out of hand.  Instead, you could just exile them to an island or even just another province, with a lot less manpower. A less drastic punishment was handed out back in the 4th month of 675, when we are told that Tahema no Kimi no Hiromaro and Kunu no Omi no Maro were both forbidden from attending the court—for what purpose we aren't immediately told.  However, six days later, Kunu no Maro was held accountable for offering resistance to a royal messenger—maybe the one who communicated that he was banished from the court.  As a punishment, he was stripped of all of his offices and dignities.  Both Tahema no Hiromaro and Kunu no Maro appear to have been pardoned at a later date, though we aren't sure when.  It could have been one of the various general amnesties—and we'll talk about that in a moment.  Hiromaro passed away in 685, but he was provided a posthumous promotion in rank and is noted for his efforts supporting Ohoama during the Jinshin no Ran.  Meanwhile, Kunu no Maro—also known as Abe no Kunu no Maro is seen delivering a eulogy in 686.  Perhaps somewhat ironically, he did so on behalf of the Office of Punishments—later the Keimu-shou, or Ministry of Punishment.  These actions certainly seem to be at odds with them being punished, let alone banished from the court. We also see an example where  Prince Womi, who was of the 3rd princely ranks—even higher than Prince Kurikuma, whom we discussed last episode—was guilty of some kind of offense and banished to Inaba.  One of his children was also banished to Izushima and the other to Chikashima.  Aston suggests that this means Ohoshima and Chikashima may be in Hizen.  Again, very little to go on as to what was happening, though it seems that all three were punished together and sent away from each other, perhaps so that they could not plot or scheme together.  Later amnesties would probably have resulted in pardons for them.   Speaking of pardons—the punishments that we are speaking about all appear to be permanent, other than imprisonment, which may have been more of a temporary situation.  It wasn't like being sent away for so many years.  However, on the other side of the coin was the option for a pardon or amnesty.  While I imagine that the sovereign could always provide a pardon directly, we more regularly see general amnesties declared, sometimes with very specific guidelines. One of the most illuminating such instances, and possibly where Kunu no Maro and Tahema no Hiromaro were pardoned, came in the 7th month of 676.  That month the court issued a general amnesty, likely to increase the merit accrued to the State through an act of mercy and forgiveness, given the drought and famine that had been reported earlier that summer.  Perhaps paradoxically, this act of leniency gives us an interesting view into the types of punishments that were made, as well as how severe each was considered.    The amnesty mitigated all sentences of death, enforced servitude, or the three classes of banishment, and they would all be mitigated by one degree.  So anyone sentenced to death would instead just become enslaved.  Those who were sentenced to enslavement would be banished to a distant province.  Those banished to a distant province would only be banished to a province at a medium distance.  Banishment to a medium province would be downgraded to a nearer province.  And Banishment to a nearer province would be downgraded to banishment—or removal—to a place in the same province.  For anyone who committed a crime for which they would be removed to a place in the same province—or for any lesser crime—would be completely pardoned, whether or not the crime was actually known.  So you couldn't be held responsible, retroactively. This gives us a kind of hierarchy to use as far as the kinds of punishment that might be handed out.  Of course, there are also a few others, which I generally assume were considered lesser.  For instance: banishment from the court, or being stripped of government rank, that sort of thing. There was a caveat that this amnesty would not apply to those who had already left for their place of banishment—nor, obviously, to those who had already been executed.  So if you had already settled in to your new life, this amnesty didn't exactly matter.  This could be where Tahema no Hiromaro and Kunu no Maro were pardoned and thus allowed to find their way back into the court's good graces.  On the other hand, others probably wish that this amnesty happened a bit later—one month later, to be exact.  We are told that Prince Yagaki, the current viceroy of the Dazaifu, was accused of some offense and banished to Tosa, in Shikoku.  As usual, the record does not feel the need to tell us what the offense was or try to justify it anyway.   This is all well and good, but what exactly did the justice system look like?  How were criminals accused, and how would they investigate and prove your guilt?  In the 11th month of 682, we see a rather detailed description of how trials and punishment were to be carried out.  For any offense against the law, whether it was in the palace or the court, it would be immediately examined, and nobody was allowed to conceal information about it.  If the offense was grave enough, then the next step would depend on the rank of the individual.  For individuals of high birth, their guilt would be reported to the court, presumably for whatever punishment they deemed appropriate from there.  For others, they would be arrested.  If they resisted arrest, then the palace guards would be sent after them.  A typical punishment was flogging, which was not to go beyond 100 blows.  Finally, if the individual were clearly guilty, but yet continued to profess their innocence, then that would be considered perjury and added to their sentence. It should be noted that in East Asia at this time, there was no concept of innocent until proven guilty.  If you were accused of a crime, then it was up to you to prove that you were innocent.  It was not uncommon for an arrest to occur, and then for the authorities to then torture a confession out of the individual.  Since they already had assumed the individual's guilt, this was just meant to get them to admit it.  Even into modern times, Japan has had a high conviction rate, but there are accusations that this is simply because of the presence of coerced confessions.  A coerced confession helps to demonstrate that the system is correct, and working as designed, whilst protestations of innocence call into question the validity of the system. There is another type of guilt and punishment—and leniency, for that matter—mentioned in the 6th month of 677: We are told that the Yamato no Aya no Atahe were considered guilty of the "seven misdemeanors", which seems like it is more an indictment of their moral failings rather than any kind of direct criminal behavior.  Furthermore, they were accused of pushing back against the rightful sovereigns from the time of Kashikiya Hime down to the time of the Afumi court.  This would seem to indicate that they had been supporting the Soga and the Afumi court, but if so, I wouldn't say that the Chronicles help to clarify it in any way.  Perhaps they just were willful and not showing the right amount of loyalty to the throne.  Whatever they did, Ohoama was none too pleased, but he also didn't want to completely destroy the uji.  Instead, as a compromise, he offered them clemency for any past actions, pardoning them, but also claiming that if they stepped out of line again, then their offense would be unpardonable.  This whole entry is a vibe.  It is less of a punishment and more of a sword of Damocles being set up above them. Several years later, in 682, we see the Yamato no Aya being granted the title of Muraji.  In consequence of the appointment, the entire household—all the men and women alike, presented themselves to the court.  They rejoiced and praised Ohoama, thanking him for raising them in status.  This doesn't feel like a normal entry—it isn't like every family was coming into court and giving thanks every time that a promotion was handed out.  This feels like classic "kissing the ring" to get back into good graces with someone who was, effectively, an autocratic ruler.  While there was a bureaucracy, based on everything we've seen Ohoama had bent it largely to his will by appointing family members and other members of the elite princely class—those with at least nominal familial connections—to positions of power and authority.   And with that, I think we will bring this episode to a close.  Next episode we'll finish out this reign with a few projects and various other miscellaneous events. 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.  

CrabDiving – Fri 031326 by CrabDiving Network

In this episode, we listen to words of assurance, as depicted in Sangam Literary work, Aganaanooru 201, penned by Maamoolanaar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse reveals aspects of Pandya and Chozha kingdoms. அம்ம, வாழி தோழி! ‘பொன்னின்அவிர் எழில் நுடங்கும் அணி கிளர் ஓடைவினை நவில் யானை விறற் போர்ப் பாண்டியன்புகழ் மலி சிறப்பின் கொற்கை முன்துறை,அவிர்கதிர் முத்தமொடு வலம்புரி சொரிந்து,தழை அணிப் பொலிந்த கோடு ஏந்து அல்குல்பழையர் மகளிர் பனித் துறைப் பரவ,பகலோன் மறைந்த அந்தி ஆர் இடை,உரு கெழு பெருங் கடல் உவவுக் கிளர்ந்தாங்கு,அலரும் மன்று பட்டன்றே; அன்னையும்பொருந்தாக் கண்ணள், வெய்ய உயிர்க்கும்’ என்றுஎவன் கையற்றனை, இகுளை? சோழர்வெண்ணெல் வைப்பின் நல் நாடு பெறினும்,ஆண்டு அமைந்து உறைநர்அல்லர் முனாஅதுவான் புகு தலைய குன்றத்துக் கவாஅன்,பெருங் கை எண்கின் பேழ்வாய் ஏற்றைஇருள் துணிந்தன்ன குவவு மயிர்க் குருளைத்தோல் முலைப் பிணவொடு திளைக்கும்வேனில் நீடிய சுரன் இறந்தோரே. In this trip to the drylands, we take a detour to the Pandya and Chozha country, as we listen to the confidante say these words to the lady, when the man continues to remain parted away, having left to earn wealth to claim the lady’s hand in marriage: “Listen my friend, may you live long! You say to me, ‘Wearing well-etched head ornaments made of gold that glow resplendently, battle elephants of the victorious Pandya king stand proudly, near the shores of Korkai, celebrated for its immense fame, as daughters of pearl-divers, wearing leaf attires around their radiant, striped uplifted waists, spread sparkling pearls and right-whorled conch shells on those cool shores, at that precious time when the sun sets. Akin to how the formidable, huge ocean there would rise high with a roar, slander does soar around town. Hearing this, with sleepless eyes, mother keeps sighing loudly'. Worrying so, don't feel so helpless, my dearest! Even if he were to attain the fine country of the Chozhas, which yield unceasing mounds of white paddy, he is not someone who will stay there, content. Indeed the one, who has left to the drylands with a prolonged summer, near the slopes of the mountains with sky-soaring peaks, where a male sloth bear with huge hands and a fierce mouth, frolics with its coarse-haired cub, which looks like a bundle of darkness, and its mate with skinny breasts, will not stay away for anything!” Time to explore the scorching drylands path! The confidante starts by inviting the lady’s attention and repeating the worry running through the lady’s mind. To do that, she zooms on to ornamented battle elephants belonging to the Pandya kings, victorious in war, as they stand near the shore of the famous town of Korkai. Here, the daughters of pearl divers are performing a special ceremony, by spreading pearls and conch-shells, possibly a festival of gratitude for the king’s victories in the battlefield. This happens at dusk, and at this time, the seas nearby would rise high and roar, the confidante details, and connects it to the slander that was similarly soaring in town about the lady’s relationship with the man. The lady was worried because Mother had heard these rumours and was lying sleepless, sighing ceaselessly. Now, the confidante asks her friend not to feel so anxious and helpless and she promises that the man who had left to the drylands, would not stay there, even if he were to be given the country of the Chozhas, known for its unceasing yield of paddy. The confidante concludes with a description of the place, where the man has left, talking about how in that scorched domain, where summer does not want to part, a male sloth bear finds the means to frolic with its cub and mate! In the scene of the sloth bear family, the confidante places a metaphor for how the man would soon return and rejoice with his beloved. Yet again, the message we recently encountered, about how no amount of wealth would keep away a man from the lady he loves, echoes aloud. But here, the context differs, and we are presented with a bonus gift of intriguing images that echo the glory and prosperity of ancient Tamil kingdoms!

CHELTENHAM DAY TWO

Let's talk about Trump wearing campaign merch to a dignified transfer....

(00:00-33:16) Commissioning Buck Swope to look into the guy in the YouTube chat with multiple names talking to himself. Your kids aren't safe. No one is safe. White horse and Phil Collins. Your pets are dead. This show is basically LinkedIn. Pot committed to helping Patrick Bateman. Wearing a Wendy's shirt in Yugoslavia. Magic City Night is canceled. Bill Paxton got popular in the meteorologist community. Stuck in that Oklahoma. Jackson's wingspan.(33:24-50:18) Scandalous and naughty. Martin brown-nosing Robert Thomas. Jackson's holes in one. Dr. Ben is on the line and he's lifting his Blues boycott. PhD of Medieval History. Ben doesn't know everybody's name. Martin's wife knows Dr. Ben. Chairman has a blue body pillow.(50:28-1:05:38) This song has Tourettes. The Male Loneliness Epidemic is real. Alright, take two. With Robert Redford you just kinda doff your cap. Barrels on. Audio from "The Sheet" podcast of Robert Thomas talking about not being asked about being moved.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

We found out something interesting about Ashley and her friend.. See omnystudio.com/listener for privacy information.

On this week's show, our good friend, Charlotte Observer columnist, and author of Finding Your Walden: How to Strive Less, Simplify More & Embrace What Matters Most  Jen Tota-McGivney joins us for the very 4th time to share her 2026 Oscars picks. All this & much, much less! Debts No Honest Man Can Pay is over 2 rock-solid hours of musical eclectica & other noodle stories. The show started in 2003 at WHFR-FM (Dearborn, MI), moved to WGWG-FM (Boiling Springs, NC) in 2006 & Plaza Midwood Community Radio (Charlotte, NC) in 2012, with a brief pit-stop at WLFM-FM (Appleton, WI) in 2004.

There used to be a time when you were refused entry to wear runners, but now you can get funny looks for wearing ‘proper' shoes. Plus, they've become less common in the office.So, should we return to the dress shoe?Joining Seán to discuss is Louis Copeland, owner of Louis Copeland and Sons.

Denny Hamlin earns his first top-five finish of the season in Phoenix, but the car still wasn't as fast as Christopher Bell and Ryan Blaney. Denny explains why they had the best car in November but didn't have that same speed this time around. He admits he's checking the points after every race, but he isn't worried yet because the season is still long. Sunday's race featured more horsepower, failing tires, and racing that felt like old-school NASCAR. Denny explains why Goodyear isn't to blame for the tire issues and why the teams may have pushed things too far. The guys also debate the classic strategy question once again: two tires or four? Plus, Denny is happy that “win and you're in” is gone; they discuss whether Chase Briscoe's title hopes are already in trouble, preview why Darlington could turn into complete chaos, and Denny reveals he's going fishing at Celine Dion's later this week. Real fans wear Dirty Mo. Hit the link and join the crew.

Send a textTwo men banter about everything. WARNING! Do not heed anything they say for your own good.Stand-up comedians Al Ducharme and Al Romas are behind this pod.2 ALs 1 Pod is a comedy podcast hosted by stand-up comedians Al Ducharme and Al Romas. Originally titled Talking Dicks Comedy Podcast, the show is a spinoff from their web series The Two Dicks, which features two inept 1950s detectives. The podcast blends observational humor, personal anecdotes, and satirical commentary, often revisiting classic episodes from their archives. With over 365 episodes, it offers a mix of new content and “vault” episodes, providing listeners with a variety of comedic material.  You can listen to 2 ALs 1 Pod on platforms like Spotify, Apple Podcasts, and Buzzsprout. For additional content, including video episodes and behind-the-scenes material, visit their Patreon page. https:/patreon.com/2als1podhttps://www.instagram.com/thetalkingdickscomedypodcast/https://twitter.com/DicksTwohttps://www.facebook.com/thetwodickshttps://www.facebook.com/The-Talking-Dicks-Comedy-Podcast-107101331446404Support the show

Support us as we expand our challenge to our broken media here: https://www.patreon.com/owenjones84 or here: https://ko-fi.com/owenjonesSupport this show http://supporter.acast.com/the-owen-jones-podcast. Hosted on Acast. See acast.com/privacy for more information.

Susie Jones joins for two segments of our Monday staple Overrated, Underrated or Properly Rated before Chad jumps into some of the biggest stories of the weekend, including oil prices, Iran naming a new leader, and controversy over President Trump wearing a hat during the dignified transfer ceremony.

REVEALING THE REAL YOU: FINDING VALUE IN VULNERABILITY Have you ever felt like you had to put on a mask just to be accepted or valued? In this special Pajama Day message, we strip away the filters and explore why God values our authentic, vulnerable selves. God didn't ask us for an over a polished image of perfection. In this video, we dive deep into the biblical theme of humility, starting with how Jesus entered the world not in royal robes, but in simple swaddling clothes. We discuss the difference between bringing God our excellence versus putting on a religious mask of hypocrisy. Using the story of Gideon and powerful modern day testimonies from the Middle East, we discover that God does not need us to be perfect to use us. He uses our cracks and weaknesses to show His true power. You will learn why your value is not determined by your productivity, your past, or your outward appearance. Just like a crumpled 100 dollar bill holds its worth because of its creator, your value is infinite because you are a child of God. Whether you feel like the least of the least or you are struggling with the pressure to be enough, this word will encourage you to pair your life with the Creator who makes you more than enough. CHAPTERS 0:00 Youth Conference Recap and Intro 2:45 Why We Are Wearing Pajamas to Church 5:30 Jesus and the Humility of Swaddling Clothes 8:15 Sunday Best vs Wearing a Mask 11:30 The Danger of Whitewashed Tombs 14:50 Integrity: Being the Same Inside and Out 18:10 Removing the Plank from Your Own Eye 21:45 Power Made Perfect in Weakness 24:30 Gideon: When God Reduces the Army 28:15 Jay the Pickpocket: A Story of Transformation 32:00 Finding Value in the Slums 35:45 The Power of Vulnerability and Healing 39:00 The 100 Dollar Bill Analogy 41:30 Closing Prayer and Salvation Invitation 43:22 End of Service RESOURCES AND NEXT STEPS

On International Women's Day in Paris, a small group of activists staged a protest designed to travel far beyond the street where it began. Wearing pig masks and painted slogans, members of Femen used their familiar tactic of topless demonstration to condemn powerful figures tied to the Jeffrey Epstein scandal. This episode looks at the group's long-running strategy of political nudity and the debate it continues to spark about spectacle, autonomy, and the power of images in modern protest movements. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.planetnude.co/subscribe

We're excited to share our braces journeys, from childhood to adulthood! I imagine you'll discover some fascinating insights into braces when you give them a try. We also discussed the reasons behind our braces choices. How many of you are still wearing your retainers? [ratings] http://dts.podtrac.com/redirect.mp3/penanghokkien.com/media/PgHkn-2026-03-09.mp3 Support PGHK Follow me on: Clubhouse @JohnOng Penang Hokkien Podcast House Global Hokkien Speakers House TikTok (PGHK) @PenangHokkien TikTok (John's) @John.Ong Instagram (PGHK) @PenangHokkien Instagram (John's) @John.Ong Watch this episode on YouTube: (((DOWNLOAD AUDIO FILE)))

What's the difference between religious performance and genuine faith? In this week's message from Grand Point Church, we walk through Romans 2:17–29 — one of the most uncomfortable and convicting passages in all of Paul's letters. The Apostle Paul confronts the religious insiders of his day with a bold accusation: their outward religiosity was actually making things worse. Paul identifies four destructive patterns of religiosity — smugness, over-sensitivity, judgmentalism, and hypocrisy — and then uses the imagery of circumcision to make a radical point: God is after the heart, not the badge.Whether you've been a church-going believer for decades or you're brand new to faith, this message will challenge you to examine not just what you do as a Christian, but who you are when no one's watching.Show Notes:Key Scripture:Romans 2:17–24 — Paul's indictment of religious hypocrisyRomans 2:25–29 — Circumcision of the heart vs. outward signsColossians 2:11–12 — What happens spiritually when you come to ChristKey Themes:The danger of religiosity vs. genuine faithFour fruits of religiosity: smugness, over-sensitivity, judgmentalism, hypocrisyThe meaning of "circumcision of the heart" (Romans 2:29; Colossians 2:11)Seven markers of genuine, transformed faithThe prodigal son — and why both sons needed the Father's graceResource Referenced:Romans for You by Tim KellerHow Leaders Lose Their Way by Peter GreerNext Steps:Examine your faith honestly — Work through the seven markers of genuine faith mentioned in this message. Ask someone who knows you well if they see evidence of Christ's transformation in your life.Consider baptism — If you've trusted Christ but haven't been baptized, baptism is the next step of obedience. Reach out at grandpoint.church to learn more.Come home — Whether you've drifted into religiosity or walked away from faith entirely, the Father's door is open. Take a step toward Him this week.Connect with Grand Point Church:

Big Idea: Wear Christ as Sons, as One, and as Heirs

Weighted vests are everywhere right now. Social media says they burn more calories and make your workouts more productive. But is it actually helping you, or quietly hurting your joints and creating a problem you will have to pay for later?In this episode, I explain why adding weight while walking is not the same as lifting weights in the gym. I will show you when using a weighted vest is useful and productive, and when it turns a healthy workout into a repetitive stress problem.Learn more and see hundreds of before and after photos at ⁠⁠⁠MaintainForLife.com⁠⁠⁠.

Tom is into wearing panties, hooking up with guys, pegging and more and he called in to talk all about it. Tune in to hear all the details including when he got into wearing leotards and how that led to wearing panties and lingerie, when he realized he was bi and what that means for him, his first experience with a guy and what went down, when he told his wife he was into guys and how she reacted, when he told her he also likes to wear feminine clothing and how she reacted, when he got into anal action himself, how and when he got his wife to peg him and how she feels about it, how and why he recently got into chastity and why he hasn't told his wife he''s into it yet, how he posts pics online of himself for guys even though his wife told him not to plus a whole lot more.  GET A COPY OF THE STRICTLY ANONYMOUS BOOK! Strictly Anonymous Confessions: Secret Sex Lives of Total Strangers. A bunch of short, super sexy, TRUE stories. GET YOUR COPY HERE: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://amzn.to/4i7hBCd⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ To see HOT pics of BROOK plus my other female guests + hear anonymous confessions + get all the episodes early and AD FREE, join my Patreon! It's only $7 a month and you can cancel at any time. You can sign up here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/StrictlyAnonymousPodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and when you join, I'll throw in a complimentary link to my private Discord! To join SDC and get a FREE Trial! click here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.sdc.com/?ref=37712⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or go to SDC.com and use my code 37712   Want to be on the show? Email me at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠strictlyanonymouspodcast@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.strictlyanonymouspodcast.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and click on "Be on the Show." Want to confess while remaining anonymous? Call the CONFESSIONS hotline at 347-420-3579. All voices are changed.   Sponsors: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bluechew.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ — Get 10% OFF your first month of Bluechew GOLD! Use code: STRICTLYANON⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://LoadBoost.com⁠⁠⁠⁠⁠⁠ — To get 10% off LOAD BOOST by VB Health use code: STRICTLY ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://beducate.me/pd2540-anonymous⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠— Click here to take the quiz and  get your personalized roadmap to sexual happiness ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠PikaVibe.com/Strictly⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ — Click to get $15 OFF your purchase ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.quince.com/strictlyanon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ — For premium quality Quince clothing plus FREE shipping and 365 day returns! Follow me! Instagram  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/strictanonymous/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ X  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://twitter.com/strictanonymous?lang=en⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Website  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.strictlyanonymouspodcast.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Everything else: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/Strictlyanonymouspodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Friday Fiduciary Five, Eric Dyson talks about the importance of understanding different fiduciary roles, particularly for ERISA plan committee members. He emphasizes the duty of loyalty, which requires acting exclusively in the best interest of plan participants, and the duty of prudence, which involves conducting oneself like an expert. Eric shares an example of a CFO recognizing the need to put the plan's interests above personal preferences. He also stresses that all committee members, regardless of their position, should have equal weight in fiduciary decisions and that personal interests should be set aside for the benefit of the plan participants.Connect with Eric Dyson: Website: https://90northllc.com/Phone: 940-248-4800Email: contact@90northllc.com LinkedIn: https://www.linkedin.com/in/401kguy/ The information contained herein is general in nature and is provided solely for educational and informational purposes.It is not intended to provide a specific recommendation of any type of product or service discussed in this presentation or to provide any warranties, financial advice, or legal advice.The specific facts and circumstances of all qualified plans can vary, and the information contained in this podcast may or may not apply to your individual circumstances or to your plan or client plan specific circumstances.

CM Punk Drills a Deep Cut With Roman Reigns OPEN QUESTION OF THE WEEK: Cody Rhodes vs. Drew McIntyre: Who is going to win (0:40)? David and Kaz kick off the show by discussing AEW Dynamite, which opened with an incredible match between MJF and Kevin Knight (3:40). Then they recap WWE 'Raw' with the following: Penta defeats Dominik Mysterio to win the Intercontinental Championship (20:49) CM Punk brings up Roman Reigns's father in his promo (25:22) Wearing lucha masks is a part of everyday fashion (58:30) Hot take: David says that Demolition was better than Road Warriors (1:00:00) Later, Drew McIntyre speaks with David, Ben, and Brian ahead of his match with Cody Rhodes on SmackDown, a showdown that he is urging Nick Aldis to cancel. He also discusses the following: Thoughts on CM Punk and Roman Reigns's promo battle (1:05:32) Opponent preferences for WrestleMania (1:06:27) Working with Cody Rhodes in 2010 versus 2026 (124) His postretirement diet (1:15:00) Hosts: David Shoemaker, Ben Cruz, and Brian H. Waters Guest: Drew McIntyre Producer: Brian H. Waters Learn more about your ad choices. Visit podcastchoices.com/adchoices

"The Colors Everyone Will Be Wearing in Spring 2026 (According to Pantone)" Fashion exhibitions, fearless color, and a little bit of "menopause mayhem." Just another stylish week on Wisdom From the Wardrobe. We kick things off, as always, with In the News, where Bec brings us word that the iconic Met Gala has announced its upcoming theme, "Costume Art." The exhibition explores the idea that the dressed body is a common thread across the entire museum collection, a reminder that clothing isn't just fashion, it's storytelling. From museum halls to the runways of New York Fashion Week, we then turn our attention to the Spring/Summer 2026 Pantone color trends, and this season's palette is anything but shy. According to the Pantone Color Institute, designers are pushing back against AI-driven sameness and leaning into bold personal expression. The result? A mix of comforting neutrals and vibrant statement shades that feel optimistic, expressive, and occasionally… a little chaotic. Think tones like Burnt Sienna and Coffee Bean, interesting shades like Muskmelon, soft romantic shades like Dusty Rose, and grounding hues like Marina and Sage Green. In other words, there's a color for every mood, including the occasional moment of what Stacy lovingly referred to as "menopause mayhem." In this episode, we break down the Spring Summer 2026 color trends, talk about which shades actually work in real life wardrobes, and share practical ways to incorporate trending colors without feeling like you're dressed as a Pantone swatch. Because great style isn't about wearing every trend. It's about knowing which ones deserve a spot in your closet. Expect plenty of laughs, a few honest opinions, and the usual reminder that personal style should be fun and not a paint-by-numbers exercise. If you've wondering which fashion color trends are worth trying (and which might be better left on the runway), this episode is your stylish cheat sheet.

We are injury prone when it comes to clothing; Idiot behavior on ski lifts; Wearing headphones in public; Wing It Wednesday with the Salvation Army of Dayton.

Today On With Mario Lopez – A fresh case in Courtney's Court about a boyfriend's strange nighttime routine, details on the Harry Styles Netflix concert, we dig into our mentions and Courtney shamed for wearing Crocs in public!See omnystudio.com/listener for privacy information.

Fluent Fiction - Hindi: Finding Family: Ria's Heartfelt Holi in Mumbai Find the full episode transcript, vocabulary words, and more:fluentfiction.com/hi/episode/2026-03-05-23-34-02-hi Story Transcript:Hi: मुंबई की चहल-पहल भरी गलियों में, जहाँ होली की तैयारियों की हलचल थी, एक अनाथालय था।En: In the bustling streets of Mumbai, where the excitement of Holi preparations was in the air, there was an orphanage.Hi: इस अनाथालय में रिया रहती थी, जो एक दयालु और चार्मिंग किशोरी थी।En: Ria lived in this orphanage, a kind and charming teenage girl.Hi: वह अक्सर रंग-बिरंगे कपड़े पहनने और त्योहार के बीच खुशी महसूस करने के सपने देखती थी, खासकर होली के दौरान।En: She often dreamt of wearing colorful clothes and feeling joy amidst the festival, especially during Holi.Hi: लेकिन उसे याद रहता था कि उसके पास एक परिवार नहीं है, जिससे वह इस खुशी को बांट सके।En: But she always remembered that she didn't have a family to share this joy with.Hi: रिया के सबसे अच्छे दोस्त, माया, एक समझदार और विचारशील लड़की थी, जो रिया के सपनों और चिंताओं को साझा करती थी।En: Ria's best friend, Maya, was a wise and thoughtful girl who shared Ria's dreams and concerns.Hi: दोनों दोस्तों के बीच गहरा जुड़ाव था।En: There was a deep bond between the two friends.Hi: अनाथालय में अक्सर सहायता करने वाला एक खुश-मिजाज स्वयंसेवक, आरव, भी था।En: There was also a cheerful volunteer at the orphanage, Aarav, who frequently helped out.Hi: आरव चाहता था कि बच्चे होली का पूरा आनंद लें।En: Aarav wanted the children to fully enjoy Holi.Hi: लेकिन अनाथालय के पास सीमित संसाधन थे।En: However, the orphanage had limited resources.Hi: एक दिन, आरव अनाथालय आया और बच्चों के लिए नए कपड़े खरीदने का प्रस्ताव दिया।En: One day, Aarav came to the orphanage and proposed buying new clothes for the children.Hi: रिया ने खुद को उसे कपड़े चुनने में मदद करने की पेशकश की, जिससे उसे उससे जुड़ने और अपने दिल की बातें कहने का मौका मिला।En: Ria offered to help him choose the clothes, giving her a chance to connect with him and share her heart.Hi: बाजार में खरीदारी के दौरान, रिया ने आरव से कहा, ""होली पर नए कपड़े और रंग खेलना असली उत्सव जैसा होता है।En: During the shopping trip in the market, Ria told Aarav, ""Wearing new clothes and playing with colors on Holi feels like a real celebration.Hi: लेकिन कई बार लगता है कि इससे एक परिवार का हिस्सा होने का एहसास होता है।"En: But sometimes, it also feels like being part of a family."Hi: आरव मुस्कराया। ""रिया, मैं चाहता हूँ कि तुम सब खुशी महसूस करो।"En: Aarav smiled. "I want you all to feel happy, Ria," he said.Hi: जैसे ही वे खरीदारी कर रहे थे, रिया को पता चला कि आरव ने अनाथालय के लिए एक सरप्राइज होली आयोजन रखा है। इसमें रंग, मिठाईयाँ और संगीत सब होगा।En: As they continued their shopping, Ria discovered that Aarav had planned a surprise Holi celebration for the orphanage with colors, sweets, and music.Hi: जिस दिन होली की पूर्वसंध्या आयी, अनाथालय रंग-बिरंगे होली के सजावट से सजाया गया था।En: When Holi's eve arrived, the orphanage was adorned with colorful Holi decorations.Hi: सभी बच्चे नए कपड़े पहन कर सज-धज कर बाहर आए।En: All the children came out dressed in new clothes, ready to celebrate.Hi: आरव ने सभी को रंगों के पैकेट और मिठाईयाँ बाँटी।En: Aarav distributed packets of colors and sweets to everyone.Hi: जैसा सूर्य ढल रहा था, रिया ने रंगों से खेलते हुए और संगीत पर नाचते हुए एक खास भावना महसूस की।En: As the sun was setting, Ria felt a special emotion while playing with colors and dancing to music.Hi: उसने महसूस किया कि जरूरी नहीं है कि परिवार केवल माता-पिता वाला हो।En: She realized that a family doesn't have to be just parents.Hi: परिवार वो है जहाँ प्यार और अपनापन हो।En: A family is where there is love and belonging.Hi: उसके चारों ओर मौजूद दोस्त, आरव का स्नेह, और माया का समर्थन उसे उस परिवार के रूप में मिला, जिसने उसे सच्चा आनंद दिया।En: The friends around her, Aarav's affection, and Maya's support became the family that brought true joy to her.Hi: इस तरह, रिया की होली में एक नई चमक आ गई और उसने अनाथालय के लोगों को सच में अपना परिवार मान लिया।En: Thus, Ria's Holi gained a new brightness, and she truly considered the people at the orphanage her family.Hi: मुंबई की आवाज़ों में खोया उसका अनाथालय अब उसे बाकी शहर जितना ही अपना लगने लगा था।En: Lost in the sounds of Mumbai, her orphanage now felt as much a part of her as the rest of the city.Hi: होली ने उसे एक ऐसा घर दिया, जो रंगों से भरा था और प्यार से सजीव था।En: Holi gave her a home filled with colors and alive with love. Vocabulary Words:bustling: चहल-पहल भरीexcitement: उत्साहorphanage: अनाथालयcharming: चार्मिंगdreamt: सपने देखतीamidst: बीचconcerns: चिंताओंbond: जुड़ावcheerful: खुश-मिजाजvolunteer: स्वयंसेवकfrequently: अक्सरproposed: प्रस्ताव दियाconnect: जुड़नेdiscovered: पता चलाadorned: सजाया गयाdistributed: बाँटीemotion: भावनाbelonging: अपनापनaffection: स्नेहsupport: समर्थनgained: आ गईbrightness: चमकconsidered: मान लियाalive: सजीवresources: संसाधनfully: पूराfeels: महसूसeve: पूर्वसंध्याpacket: पैकेटlost: खोया

Puerto Rico has a reputation as a beauty queen mecca, the pageant scene is treated as seriously as any competitive sport in the archipelago. And in 2024, the scope of Puerto Rican dominance in the world of beauty pageants expanded even further: for the first time, Mister Puerto Rico became Mister World. Danny Mejía, who had never competed in any pageant before, went to Vietnam all by himself to represent Puerto Rico. In this episode, we learn what it means that Mister World is Boricua, and explore the history of these nation-building contests that are deeper than they seem at first glance. Can't wait for the next episode? Join Futuro+ for early access to the whole season, ad-free listening, and exclusive bonus content for La Brega http://futuromediagroup.org/joinplus.¿No puedes esperar al próximo episodio? Únete a Futuro+ y disfruta de la temporada completa por adelantado, sin anuncios y con contenido exclusivo de La Brega http://futuromediagroup.org/joinplus. Hosted on Acast. See acast.com/privacy for more information.

Magenta has been fighting a 2-day migraine, so she and Bernard are recording from a very esoterically dark room this week. But it hasn't dulled Mags' ability to tell fortunes, espouse wild conspiracy theories about the Moon, and raise money for International Rescue Committee.Donate to this week's charity hereJoin us next week at 8pm UK time (3pm ET), Sunday 8th March, on YouTube, Facebook, Instagram and Twitch!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Bhutan Itinerary Days 4–7: Druk Wangyel Festival, Punakha Dzong + Phobjikha ValleyIn this episode of the Winging It Travel Podcast, I continue my Bhutan travel series covering Days 4–7 of my guided journey through one of the most unique and spiritual countries in the world.These were some of the most immersive days of the entire trip.It begins high in the mountains at the Druk Wangyel Festival, held annually at Dochula Pass. Surrounded by 108 chortens and Himalayan peaks, this patriotic festival honours Bhutan's Fourth King and celebrates peace, unity, and national identity. Wearing the traditional Bhutanese gho, I experienced mass dances, military performances, storytelling, and a powerful display of modern Bhutanese culture.From there, we descend into the warmer Punakha Valley — home to the breathtaking Punakha Dzong, one of Bhutan's most important historical and spiritual landmarks. Built in 1637 at the meeting point of two rivers, this former capital remains a living monastery and royal ceremonial site — and yes, it's where Bhutan's King and Queen were married.I also hike to the hilltop temple Khamsum Yulley Namgyal Chorten, walk through rural villages to reach the famous fertility temple Chimi Lhakhang, and cross the swaying Punakha Suspension Bridge with dramatic valley views below.One of the most special experiences? Staying in a traditional Bhutanese homestay — helping churn butter, cooking local dishes, and learning about family history in a farmhouse perched above the valley.The journey then takes me east into the stunning Phobjikha Valley, often called the “Switzerland of Bhutan” for its wide glacial landscape and alpine feel. Here, I overnight at Gangtey Monastery, witness an emotional end-of-year monk ceremony, and experience Bhutan's spiritual depth in complete silence — and freezing temperatures.Check out my previous Bhutan episodesEpisode 1 Interview with Ugyen Rinzin - https://podcasts.apple.com/ca/podcast/winging-it-podcast/id1559489384?i=1000743770563Episode 2 - IMMERSIVE Hiking to Tiger's Nest Monastery - https://podcasts.apple.com/ca/podcast/winging-it-podcast/id1559489384?i=1000744754502Episode 3 - Days 1-3 solo episode - https://podcasts.apple.com/ca/podcast/winging-it-podcast/id1559489384?i=1000745691316Episode 4 - Interview with a female monk - https://podcasts.apple.com/ca/podcast/winging-it-podcast/id1559489384?i=1000747763604Episode 5 - IMMERSIVE Day in Bhutan - https://podcasts.apple.com/ca/podcast/winging-it-podcast/id1559489384?i=1000748856300Episode 6 - Ama Om Homestay Interview - https://podcasts.apple.com/ca/podcast/winging-it-podcast/id1559489384?i=1000750963609

Is the shine wearing off on Fernando Mendoza? Could the Raiders trade the #1 pick? Fred has a dilemma: Should he draft Aaron Judge or Shohei Ohtani with the top pick in his fantasy draft? See omnystudio.com/listener for privacy information.

Lamont interviewed Mr. Skin. Listen to The Lamont Show Monday through Friday, 6-10am, on 107.7 The Bone. For more of 107.7 The Bone go to: 1077thebone.com Connect with 107.7 The Bone on Facebook, Instagram, X, YouTube and TikTok. Connect with 107.7 The Bone on Apple, Spotify or Amazon Music.See omnystudio.com/listener for privacy information.

In hour 3, Mark is joined by Curtis Houck, the Managing Editor of News Busters at the Media Research Center. Houck shares his reaction to liberal media's coverage of the United States attack on Iran and more. Mark is later joined by Jim Talent, a Former US Senator from Missouri. Talent explains what kind of impact that the United States attack on Iran will have on the region. They wrap up the show with the Audio Cut of the Day.

Ameer Williams greets you with a smile and a badge but behind that badge are 13 felonies and 4 years in prison. He went from hustling and selling drugs on the streets to becoming a police sergeant in Connecticut, and in this episode he pulls back the curtain on how the system let him through, what prison really did to him, and what it feels like to wear a uniform in the same world that once locked him up. This is an honest conversation about second chances, broken justice, and the thin line between criminal and cop...... and if you think you know what a police officer looks like, you haven't heard this story. _____________________________________________ #IanBick #LockedIn #TrueCrime #Prison #PrisonStories #PoliceOfficer #FelonToCop #redemptionstory _____________________________________________ Thanks to 300 LETTERS for sponsoring this episode: Visit https://300letters.org/ to learn more or get support. Your donation to 300 Letters is an investment in safer neighborhoods & healthier families. _____________________________________________ Hosted, Executive Produced & Edited By Ian Bick: https://www.instagram.com/ian_bick/?hl=en https://ianbick.com/ _____________________________________________ Shop Locked In Merch: http://www.ianbick.com/shop _____________________________________________ 00:00 Ameer: From Felon to Police Officer 03:00 Growing Up in New Haven's Rough Neighborhoods 06:00 Early Influences & Slipping Into the Street Life 09:00 First Felony Arrest & Walking Into Prison 13:00 Inside Prison Walls: Politics, Survival & Reality 17:00 Ameer's Views on Cops After Getting Out 21:00 Life After Prison & Fighting for a Second Chance 26:00 Turned Away Everywhere: Job Hunting as a Felon 31:00 Reentry & Recidivism: Why So Many End Up Back Inside 36:00 Breaking the “Felon” Label & Rebuilding a Name 39:00 From Ex-Felon to Police Officer: How Amir Got Hired 44:00 First Years in Uniform: Learning Policing on the Streets 49:00 Wearing a Badge With a Record: Stigma & Earning Respect 54:00 Giving Back: Serving the Same Community He Once Hurt 01:00:00 From Rookie to Sergeant: Learning to Lead Cops 01:06:00 Inside Police Culture: Pushing for Change From Within 01:11:00 Ameer's Advice to Young People Before It's Too Late 01:17:00 Moving Up the Ranks & Hard Lessons From Both Sides 01:23:00 Owning His Past While Wearing the Badge 01:27:00 Ameer's Book, Legacy & Final Reflections Learn more about your ad choices. Visit megaphone.fm/adchoices

Are we all stuck in a Lululemon time warp… or did the gym turn into a matching-set cult overnight?This week, Cat & Nat talk “cool girl workout uniform” and ask the question no one wants to say out loud: are we dressing to sweat… or to audition for Instagram?From shiny ponytails and half-bra sets to the silent pressure of looking 27 forever, we're breaking down how gym culture quietly became a fashion show — and why some of us are still clinging to leggings from 2014 like they're a personality trait.We get into:• The rise and fall of “it brands” (yes, we said it).• Why matching sets feel like a personality test.• The subtle panic of realizing you might have aged out of “cool.”• How to dress for your actual body and life — not a 23-year-old influencer's feed.• Why confidence hits harder than any $180 sports bra ever will.If you've ever stood in front of your closet thinking, “Am I trying to be trendy… or do I just want to feel good?” this episode is your permission slip to choose happy.No fashion rules. No influencer math. Just real talk about getting dressed, getting older, and getting comfortable owning both.Because the real flex? Wearing what you love and not caring who disagrees. Hosted on Acast. See acast.com/privacy for more information.

You Are Wearing A Fake What?

This week we're joined by writer/director Edward Drake to talk about the making of Detective Knight: Redemption and his journey from Australia to directing feature films in Hollywood.Edward shares what it was like stepping behind the camera for an action franchise entry, navigating indie filmmaking realities, and collaborating with major talent — all while carving out his own voice as a storyteller.We get into everything, including:

A Gold Coast couple had their Lexus stolen by masked home invaders and got slapped with a $6,000 fine because the thief driving their stolen car couldn't be bothered to buckle up.*No AI Voices Are Used In The Narration Of This Podcast*PRINT VERSION: https://weirddarkness.com/stolen-car-seatbelt-fineWeirdDarkness® is a registered trademark. Copyright ©2026, Weird Darkness.#WeirdDarkness, #WeirdDarkNEWS

The communist knows you will run from their policies. They will simply make you live under it by any means necessary. Gavin Newsom’s latest pandering line to black people. Wearing a wifebeater out. Medal of Honor: Gordon Douglas YentemaFollow The Jesse Kelly Show on YouTube: https://www.youtube.com/@TheJesseKellyShowSee omnystudio.com/listener for privacy information.

On today's pages, Menachot 42 and 43, the Talmud issues a fascinating prohibition: we may not sell tzitzit to an idolater because they might use them to impersonate a Jew, leading to dangerous social and religious consequences. Guest Dr. Tevi Troy joins us to draw a parallel to the world of American politics, where "wearing the uniform" doesn't always mean playing for the team. Can we ever truly trust the labels people wear? Listen and find out.