Podcasts about yake

Sheria kama  hiyo pia  inatumika na Urusi, inakosolewa na  wanaharakati wa haki za kibinadamu huku wapinzani wakisema inawalenga, kwa  sababu ya kukosoa utawala wa rais Ypweri Museveni. Unazungumziaje sheria hii mpya nchini Uganda ?

Sheria kama  hiyo pia  inatumika na Urusi, inakosolewa na  wanaharakati wa haki za kibinadamu huku wapinzani wakisema inawalenga, kwa  sababu ya kukosoa utawala wa rais Ypweri Museveni. Unazungumziaje sheria hii mpya nchini Uganda ?

Kencan Dengan Tuhan - Selasa, 7 April 2026Bacaan: "Jauhkanlah dari padaku kecurangan dan kebohongan. Jangan berikan kepadaku kemiskinan atau kekayaan. Biarkanlah aku menikmati makanan yang menjadi bagianku. Supaya, kalau aku kenyang, aku tidak menyangkal-Mu dan berkata: Siapa TUHAN itu? Atau, kalau aku miskin, aku mencuri, dan mencemarkan nama Allahku." (Amsal 30:8-9) Renungan: Di dalam Alkitab, kekayaan dipandang sebagai sesuatu yang netral, tidak dipuji tetapi juga tidak dicela. Artinya, benar-tidaknya suatu kekayaan tergantung pada sikap seseorang terhadapnya, apakah ia menjadi orang benar atau menjadi orang yang tidak benar dengan kekayaannya itu. Jika seseorang bergantung pada kekayaannya melebihi ketergantungannya kepada Tuhan, maka pada saat itulah suatu kekayaan menjadi tidak benar. Sebaliknya, jika seseorang dapat mengendalikan kekayaan itu dan memanfaatkannya untuk memuliakan Tuhan dan memberkati sesama, maka pada saat itulah kekayaaan tersebut menjadi benar. Jadi, kekayaan itu sendiri tidaklah salah, yang salah adalah sikap orang yang bergantung kepada kekayaannya. Alkitab tidak pernah mengecam kekayaan itu sendiri, tetapi mengecam sikap hati orang yang hanya bergantung pada kekayaannya. Ada banyak tokoh di Alkitab yang kaya. Sebagian mempergunakan kekayaan tersebut dengan baik, artinya tidak membuat mereka jauh dari Tuhan. Sebagian lagi adalah sebaliknya, mereka justru jauh dari Tuhan karena kekayaannya. Contoh tokoh Alkitab yang kaya namun tidak membuat mereka jauh dari Tuhan adalah Abraham, Ishak, Yakub, dan Ayub. Mereka diberkati oleh Tuhan sehingga menjadi orang-orang yang kaya di tengah masyarakat sezaman mereka. Tetapi, hati mereka tetap teguh berpaut kepada Tuhan. Demikian juga dengan Ayub, sekalipun ia adalah orang kaya, ia tidak bergantung pada kekayaannya. Terbukti, ketika ia dicobai dengan sangat berat dengan hilangnya seluruh harta kekayaannya dalam sekejap, ia tidak meninggalkan Tuhan. Namun banyak juga tokoh Alkitab yang kaya sehingga membuat mereka menjadi jauh dari Tuhan atau tidak datang kepada Tuhan. Contohnya adalah Hizkia, raja Yehuda. Secara keseluruhan, Hizkia termasuk orang yang benar di mata Tuhan, karena ia tidak menyembah berhala dan tetap berpaut kepada Tuhan. Namun ia tidak benar dalam hal kekayaan. Ketika dia diberkati Tuhan dengan kekayaan dan kerajaan yang kokoh, ia justru memamerkan kekayaannya itu kepada orang-orang Babel (2 Raj 20:12-18). Bukan hanya kekayaan, kemiskinan pun bisa membuat seseorang jauh dari Tuhan. Menarik menyimak doa Agur bin Yake. Ia memohon kepada Tuhan agar tidak diberikan kekayaan maupun kemiskinan. Sebab, jika ia kaya ia akan menyombongkan diri terhadap Tuhan, dan ketika ia miskin ia akan mengutuki Tuhan. Agur bin Yake menyadari bahwa banyak orang yang bersikap tidak benar kepada Tuhan karena kekayaan mereka, dan karena kemiskinan mereka! Namun makna doa Agur bin Yake adalah agar kita tetap cinta Tuhan, baik ketika masih miskin maupun ketika sudah kaya. Tuhan Yesus memberkati. Doa:Tuhan Yesus, ajarilah aku tetap takut dan setia kepada-Mu, baik ketika masih miskin maupun sesudah kaya. Amin. (Dod)

Kiongozi wa chama kikuu cha upinzani nchini Uganda Bobi Wine baada ya kuwa mafichoni kwa miezi miwili alifunguka na kusema kafanikiwa kukimbia baada ya kuwindwa na vikosi vya usalama

Kiongozi wa chama kikuu cha upinzani nchini Uganda Bobi Wine baada ya kuwa mafichoni kwa miezi miwili alifunguka na kusema kafanikiwa kukimbia baada ya kuwindwa na vikosi vya usalama

Karibu katika  kipindi cha maswali Yahusuyo Imani,  swali la msikilizaji   Je nadhiri maana yake ni nini? L'articolo Je nadhiri maana yake ni nini? proviene da Radio Maria.

Zawadi ya Mungu, mali ya Mungu, msikilizaji mpendwa wa Radio Maria Tanzania na Mshirika wa Radio Mbiu Sauti ya Faraja Bunena Kagera, karibu usikilize kipindi cha Pro life Utetezi wa uhai, kinachokujia kila siku ya Jumanne saa nane mchana na marudio saa nne usiku, studio yupo Bwana Anthony Lihepa, Bi Grace Shayo na  Bi Janeth […] L'articolo Fahamu kipindi ambacho mtoto hupenda zaidi mama yake proviene da Radio Maria.

Ungana nami Mtangazaji wako Peter Alphaxad katika kipindi cha Katekisimu Katoliki Shirikishi, Mwezeshaji Padri Leonard Maliva, Paroko wa Parokia ya Mtakatifu Karol Lwanga – Ismani akitufundisha juu ya mwaka wa Kanisa. L'articolo Fahamu Kanisa linavyomwanzimisha Kristo katika maadhimisho yake proviene da Radio Maria.

Vitisho vya kijeshi vya Donald Trump na vita vya kibiashara vinavyoandika wasiwasi kwa washirika, baadhi ya wataalamu wanatoa wito wa kufikiria upya ushirikiano wa muda mrefu wa Australia na Marekani. Mjadala umeimarishwa na hotuba ya Waziri Mkuu wa Canada, Mark Carney, katika Jukwaa la Kiuchumi Duniani, ambayo iliwashauri nchi zenye nguvu ya kati kupinga kudhoofisha maadili yao kwa maamuzi ya nguvu kubwa za dunia.

Shirin tambaya da amsa na wannan mako zai fara ne da bayani akan abinda ke haifar da sukar ciki ko kuma naɗewar hanji a cikin mutum. Sai kuma tambayar da ke neman ƙarin bayani a kan yaushe aka fara taron duba lamuran tattalin arziki na Duniya da ake kira Davos world economic forum kuma wane tasiri yake da shi ga duniya da kuma yankin mu na Afirka. Sai kuma tambayarmu ta gaba wadda ke buƙatar ƙarin haske kan irin gudunmawar da ake la'akari da su kafin a ba wa mutum kyautar lambar yabon zaman lafiya ta duniya wato Nobel peace price, kamar yadda aka baiwa ƴar ƙasar Venezuela Maria Corina Machado. Shiga alamar sauti, domin sauraron cikakken shirin

Kamishna Mkuu wa Haki za Binadamu wa Umoja wa Mataifa, Volker Türk, baada ya ziara yake ya siku tano nchini Sudan, ametahadharisha kuhusu kuongezeka kwa hali mbaya zaidi ya ukikukwaji wa haki za binadamu na ongezeko la janga la kibinadamu nchini humo.Rashid Malekela na taarifa zaidi.

Makala hii imeangazia hatua ya hivi karibuni ya rais wa marekani Donald Trump ya kuongeza orodha mpya ya mataifa zaidi yakiwemo ya Afrika ikiwemo Tanzania,  ambayo raia wake wanazuiwa kuingia Marekani, tumekuuliza Je? hatua hii ni ya kibaguzi ama inalenga kuulinda usalama wa Marekani? Na kwa mtazamo wako Hatua hii Ina maana gani? Ungana na mwandishi wetu Ruben Lukumbuka kupata maoni ya wasikilizaji

Makala hii imeangazia hatua ya hivi karibuni ya rais wa marekani Donald Trump ya kuongeza orodha mpya ya mataifa zaidi yakiwemo ya Afrika ikiwemo Tanzania,  ambayo raia wake wanazuiwa kuingia Marekani, tumekuuliza Je? hatua hii ni ya kibaguzi ama inalenga kuulinda usalama wa Marekani? Na kwa mtazamo wako Hatua hii Ina maana gani? Ungana na mwandishi wetu Ruben Lukumbuka kupata maoni ya wasikilizaji

Kuanzia yale ya nazi hadi mizeituni, mboga hadi kanola, parachichi hadi mafuta ya wanyama maswali yameibuka kuhusu tunajuaje yapi mazuri ya kutumia, na ikiwa tunapaswa kuepuka yoyote yale kabisa Watalaam wa afya wanahoji mafuta ni kiungo muhimu katika mwili wa binadaam kwa  kuwa huchangia madini muhimu na pia husaidia utendakazi wa viungo muhimu mwilini. Hata hivyo wanashauri mafuta kutumika kwa kiasi ili kuzuia mwili kujilimbikizia mafuta  haswa ya Cholestrol ambayo yanaweza kusababisha mishipa ya kupitisha damu kuziba ,kusababisha saratani,shinikizo la damu na magonjwa ya moyo Katika orodha ya mafuta,kuna mafuta yanayotokana na mimea ,wanyama na yale yanayozalisha viwandani maarufu kama Trans Fats Maamuzi ya kutumia mafuta gani ,hata hivyo yanategemea ubora wake ,kazi ya mafuta na mapishi ya mtu Mafuta ya wanyama japo ni asilia yanapaswa kutumika kwa kiasi kidogo mno . Mafuta ya uto haswa ya mimea ni mazuri ila yanaweza kuharibika ikiwa utachanganyika na hewa ya oksijeni  au yanapotumika kwa kurudiwa rudiwa.

Karibu uungane nami Esther Magai Hangu katika kipindi cha Maswali yahusuyo Imani, Mwezeshaji ni Frater Daud Fungameza kutoka Parokia ya Songwe Jimbo Katoliki Mbeya, akijibu swali la Msikilizaji linalosema nini maana ya Msalaba? historia yake na lini ishara ya Msalaba ilianza na kutumika, pia kwanini kunatofauti juu ya Upande wa kichwa cha Yesu wa kuegemea […] L'articolo Fahamu maana ya Msalaba na historia yake? proviene da Radio Maria.

Shirika la Umoja wa Mataifa la Kuhudumia Watoto, UNICEF linatoa wito kwa viongozi wa Afrika kufanya uwekezaji wa kifedha wa busara utakaowezesha watoto kupata ujuzi wa msingi wa kujifunza na mustakabali wenye nguvu kwa bara la Afrika. Balozi Mwema wa UNICEF, Angelique Kidjo, katika kuunga mkono wito huo anasimulia safari yake kutoka kujifunza alfabeti hadi kuimba kwa ulimwengu mzima. Anold Kayanda anaeleza zaidi.

Kahaviza returns as the hosts talk about the law of equivalent exchange, the best sounding names in Kenya, why toxic relations sometimes are attractive and a quickfire session of bare minimum vs prince(ess) treatment

Komîsyona Hevgirtina Neteweyî, Biratî û Demokrasiyê, roja Çarşemê li Parlemana Tirkiyê guhdare Dayikên Aşitiyê kir. Berdevka Meclîsa Komeleya Dayikên Aşitiyê Havva Kiran, tev du hevalên xwe beşdar bû û li ser navê dayikan, hêvî û bendewarî û rexneyên xwe ji endamên komîsyonê re anî ziman. Wê jibo SBSê behsa naveroka civînê kir. Hêjayî gotinê ye, ku komîsyon roja Sêşemê, bi malbatên leşker û polîsên ku di şerê nav dewlet û PKKê de hatin kuştin civiya bû.

Karibu katika kipindi cha Tafakari ya Bikira Maria, Mwezeshaji ni Mhshamu Method Kilaini, Askofu Msaidizi Mstaafu wa Jimbo Katoliki Bukoba leo anatuongoza kuangazia maisha ya Mtakatifu Martha.   Mtangazji wako ni Beatrice Audax  L'articolo Mfahamu Mtakatifu Martha Dada yake na Lazaro aliyefufuliwa na Bwana wetu Yesu Kristo. proviene da Radio Maria.

Ni kipindi cha Katekisimu Katoliki Shirikishi, tunapata mafundisho ya imani ya kanisa Katoliki kutoka kwa Baba zetu wa kiroho, hapa Pdre Leonard Maliva, Paroko wa Paroka ya Isimani na Mkurugenzi wa Utume wa Walei Jimbo Katoliki Iringa anaendelea kufundisha kuhusu ujumbe wa Jubilei Kuu 2025. Mimi ni mtangazaji wako Esther Magai Hangu L'articolo Fahamu ujumbe wa Jubilei kuu unavyojieleza katika nembo yake proviene da Radio Maria.

Leo tumeangazia raundi ya pili ya makundi mechi za WAFCON, maandalizi ya Kenya kuandaa CHAN, riadha za Monaco Diamond League, michuano ya raga bara Afrika, fainali ya Congo Cup, msimamo wa jedwali wa hivi punde wa FIFA, Rwanda yajiandaa michuano ya bara Afrika basketboli kwa wanawake, uhamisho wa wachezaji kutoka Afrika huko Ulaya, fainali ya Kombe la Dunia la Vilabu, fainali za Wimbledon, hatua ya nane ya Tour du France na mechi za mwisho za makundi Kombe la EURO kwa kina dada.

Burundi inaonesha kwa vitendo mshikamano na wakimbizi kwa kuwapa fursa ya kupata elimu, huduma za afya, ajira na huduma nyingine za kitaifa, na hivyo kuwasaidia kuchangia katika jamii wanamoishi. Miongoni mwa wakimbizi hao ni Amani Lukoo Elie kutoka Jamhuri ya Kidemokrasia ya Congo, DRC akiambana na mke wake na watoto 5 wamesaka hifadhi kusini-magharibi baada ya kukimbia mapigano jimboni Kivu Kaskazini. Kupitia video ya shirika la Umoja wa Mataifa la Kuhudumia Wakimbizi, UNHCR, Assumpta Massoi amefuatilia kile wanachofanya sasa ili kuweza kujikimu.

Alhamisi ya Juni 12, nchi za Jumuiya ya  Afrika Mashariki kwa pamoja kupitia Mawaziri wa Fedha, waliwasilisha Bajeti ya mwaka wa fedha ya mwaka 2025/26. Waziri wa fedha John Mbadi aliwasilisha Bajeti ya Shilingi za nchi hiyo Trilioni  4.2. Bajeti ya Tanzania kwa mwaka huu wa fedha ni Shilingi za nchi hiyo Trilioni 56.49 huku Bajeti ya Uganda ikiwa ni Shilingi za nchi hiyo Trilioni 72.3. Lakini bajeti hii ina maana gani kwa raia wa nchi hizo na je bajeti hizi zinatoa taswira halisi ya mikakati yao nchi hizo kujitegemea na pia kukua? Skiliza makala haya upate ufahamu zaidi tukizungumza pia na David Otieno, mtafiti wa masuala ya bajeti kutoka shirika la Amnesty International.

Alhamisi ya Juni 12, nchi za Jumuiya ya  Afrika Mashariki kwa pamoja kupitia Mawaziri wa Fedha, waliwasilisha Bajeti ya mwaka wa fedha ya mwaka 2025/26. Waziri wa fedha John Mbadi aliwasilisha Bajeti ya Shilingi za nchi hiyo Trilioni  4.2. Bajeti ya Tanzania kwa mwaka huu wa fedha ni Shilingi za nchi hiyo Trilioni 56.49 huku Bajeti ya Uganda ikiwa ni Shilingi za nchi hiyo Trilioni 72.3. Lakini bajeti hii ina maana gani kwa raia wa nchi hizo na je bajeti hizi zinatoa taswira halisi ya mikakati yao nchi hizo kujitegemea na pia kukua? Skiliza makala haya upate ufahamu zaidi tukizungumza pia na David Otieno, mtafiti wa masuala ya bajeti kutoka shirika la Amnesty International.

Mkuu wa ofisi ya  Umoja wa Mataifa ya Kuratibu Misaada ya Dharura, OCHA, Tom Fletcher akihitimisha ziara yake ya kwanza katika eneo la Mashariki ya kati tangu hivi karibuni alipochukua wadhifa huo ameeleza kuwa alichokishuhudia katika ukanda huo ni hali tete. Selina Jerobon anaeleza zaidi.

Nimefurahi sana kwani binti yangu mwenye ulemavu ambaye tulihamia naye makazi ya muda kufuatia kuongezeka kina cha maji ya Ziwa Tanganyika, hapa Burundi sasa amepatiwa stadi za kumwezesha kujikwamua kiuchumi. Ni kauli ya Odette Niyonkuru, raia mhamiaji wa ndani nchini Burundi akizungumzia mustakabali wa binti yake huyo kwenye video ya shirika la Umoja wa Mataifa la Uhamiaji, IOM. Odette anaenelea kueleza manufaa ya uwezeshaji huu kwa bintiye kama anavyofuatilia Assumpta Massoi.

Matangazo ya nusu saa kuhusu habari za mapema asubuhi pamoja na habari za michezo.

Maamuzi ya utoaji wa kandarasi ya ukarabati ya baadhi ya miundombinu, yame iweka serikali ya Kenya chini ya shinikizo kubwa hivi karibuni.

This episode we look at the Hakuchi era.  Specifically, the implementation of something called the "Equal Fields" system, which seems to be what the court was trying to implement in some of their early Ritsuryo edicts.  And then we'll see why this era is the "Asuka" period and not the "Naniwa" period, despite the grand temple to government erected in that area of ancient Osaka. For more, check out https://sengokudaimyo.com/podcast/episode-114 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 114: Public Lands and Remote Work   In the early evening, Karu paced through the halls of the inner palace.  The grand scale of the construction was impressive, and it was built and furnished with the finest materials available.  In all aspects it was the shining jewel.  The center of the Yamato world.  The entire thing still felt new. And yet, for all of that, it now felt strangely empty.  So many of those who had previously graced its halls were only memories.  Karu looked over the halls and wondered:  Was it worth it?    He had worked with his nephew and others to build a Kingdom worthy of the name.  They had instituted reforms to model themselves after the major powers of the day.  They had a built a palace to last the test of time.  This wasn't just another place to be abandoned—this was meant to be the bedrock on which the new State would stand.  It was the center of ritual and of the government. But was it?  The government was more than just buildings.  It was the people who made up the offices and the ministries.  It was the entire royal family.  It was the scholars and the officials, debating just how things should work. What would happen when Karu was gone?  Would this system last the test of time?  Or would it disappear, to be replaced by something new?  For centuries, every sovereign had made a new home for themselves every time the previous sovereign passed away.  Is that what would happen to Karu as well? As the sun set, and darkness set in, Karu could only wonder what the future might hold. So here we are in the Hakuchi era, during the reign of Karu, aka Ame Yorodzu Toyohi, which is to say between the years 650 and 654.  The era of Great Change was now the era of the White Pheasant – listen to our last couple of episodes to understand why -- and all of the changes weve been discussing were starting to really come together.  Front and center of those changes was the Nagara Toyosaki Palace, a physical manifestation of the new bureaucratic system of government that the sovereign, Karu; the Crown Prince, Naka no Oe; and others had put into place.  The work of this government was happening on a stage much grander than anything that had previously been seen in the islands. This was the start of what we know as the Ritsuryo Era, and it was finally coalescing.  In this episode we'll talk about how, in the Hakuchi era, we see the implementation of the continental system known as the “Equal Field System”, and how the bureaucratic government was extended down to the individual household.  This was all part of what we've come to know as the Ritsuryo state, which we talked about back in Episode 108 as we started all of these changes.  We are now seeing the foundations of that new state, and we are several years into its implementation, seeing those early edicts finally starting to bear fruit.All of this, of course, was focused on the seat of government in Naniwa. And yet, spoiler alert, this is not called the “Naniwa Era”.  We are still in what many refer to as the Asuka Era.  So what happened?  Towards the end of the episode we'll talk about what happened as the era came to a close, or at least as much as we know. To kick us off, let's talk about where we stand in the Hakuchi era, and look at the culmination of these early Ritsuryo changes we've been talking about. Whatever else had happened, various good omens, crises, and so on – the work of the government was continuing.  Once again, we see records of various envoys from the continent —and we'll get into the international situation, later—but for now, let's focus on what was going on in the archipelago itself.  Specifically, I want to talk about something called the Equal Field System, another innovation that Karu and his administration introduced to Yamato. The Equal Field System goes back to at least the Northern Wei dynasty, over on the continent, in the late 5th century.  It attempted to solve several issues regarding how the government could make sure that land was being worked—and that the government was also getting its cut.  To that end, let's back up a bit and talk about concepts of public versus private land, and how they apply to Yamato at the time. The concept of “private” land may seem simplistic, as we have an idea of what it means today.  Your “private” land is land you own, of course.  “Public” land belongs to the government.  But in Japan—and in much of East Asia—those concepts weren't necessarily the same.  In many early theories of land ownership, all land belonged to the State—individuals were simply using it.  To a certain degree, even today, land is often held only so long as you have a deed or other proof of ownership that is recognized by the State, but concepts like eminent domain can supercede that ownership. So for our purposes, here, Private land was land where all the produce went to a private individual or private interest,  such as a family—or even a temple or shrine.  If it was truly privately-owned land, then all of the produce of that land went to the owner.  Even if the government technically owned the land, the land could still be considered private, meaning that it wasn't  considered taxable by the government – whoever controlled the land got all the produce. In contrast to that, public land was land where the government was owed some or all of the produce.  It might have been worked by individuals, but was still taxable in part or full.  An early system that goes back to at least the Zhou dynasty was known as the Well Field System.  In this system, land was ideally divided into nine squares.  The eight squares of land on the outside of the square would all be held and worked by private farmers, who were able to keep whatever they produced on the land.  In return, they were to provide labor on the public land in the center, the produce of which went to the State, which could then be stashed away in case of famine or used to help increase the State's coffers and thus pay for other amenities. Of course often it just went into the pockets of various aristocrats.  I also wonder just how much effort was actually put in to working the public land in the Well Field System. That name, by the way, comes from how the whole schematic looked when drawn out.  The hanzi, or kanji, for a “well”—as in a place where you draw water—is much like a modern hashtag mark.  Think two horizontal and two vertical lines, like a tic-tac-toe board.  This comes from the fact that wells were often square or rectangular holes, the sides of which could be reinforced with wood.  At the top, the well frame was often formed with overlapping wooden beams, forming a shape similar to a hashtag.  And so in the Well Field System, the center of the tic-tac-toe board was the public land, and everything else was private.  This system fell apart with the fall of the Zhou during the Summer and Autumn periods, though there were attempts to revive it.  After all, it had been mentioned in the Book of Rites, the Liji, and it was praised by Mengzi—the famous scholar and philosopher we known to the West by his latinized name of  “Mencius”.  As such, it was officially documented as a “good idea” and so there were often attempts to revive it. The Northern Wei, however, took a slightly different approach.  In the late 5th century, they were looking for a way to curb the power of aristocratic families.  Since the Qin dynasty and onwards, they had seen the growth of families accumulating land and thus wealth and power.  These powerful families were both necessary and a threat, as they held the power to prop up or tear down a government.  Farmers would need to rent land from the powerful landowners, paying them a portion of their harvest as rent. To counter this, the Northern Wei instituted the Equal Field system.  Under this system, they claimed government ownership of vast swaths of land and then provided equal parts of that government land to every adult person.  Upon a person's death, their land would revert back to the government, who could then redistribute it to others.  The peasants would then be expected to provide a portion of the harvest as tax—they would provide food-rent for the land, as well as payment in cloth and a set number of days of corvee labor.  The key was that all of this payment was due to the government, and not to private aristocratic families. After the Northern Wei fell, the Equal Field system was reinvigorated by the Sui and Tang dynasties, who extended the system across their territories—or at least within the Yellow River and Yangzi River basins.  The system did have some allowances for inheritance—especially in instances like mulberry groves, which would be maintained by successive generations.  In general, however, most of the land was to be reclaimed by the government upon a person's death or at the point that they reached 60 years of age, and then it would be redistributed. This is still a relatively simplistic overview, and there were plenty of different adjustments and changes to the system over the years.  Key for us, though, is looking at the adoption of the Equal Field concept in the archipelago. Up to this point, land ownership in Yamato, such as it was, fell under various family groups.  They would own the land and whatever was produced on it, so it was truly private land.  “Yake” were set up by the families as central storehouses and administrative centers.  In this case, the royal family was, in many ways, just another landowner, and their “yake” are indicated in the Chronicles with the royal “mi” honorific—hence the “miyake”. As the reformers went about making changes in the period between 645-650, they adopted the concept of the Equal Field System.  Prominent figures such as Naka no Oe himself gave up their private fields, and the royal lands were turned into government lands.  They instituted the concept that all land in the archipelago nominally belonged to the State, and that others worked it at the Sovereign's pleasure. As we talked about in the past several episodes, this made the Sovereign and the State more prominent in people's lives, and it built bonds with the peasants in that they were granted land on which to work and make a livelihood.  They didn't necessarily have to work out a separate arrangement with some noble family, and the fields and taxes were “equal” for every person. Of course, surveying the land, taking a census, and distributing the land to the people didn't happen overnight, and it isn't even clear how well it occurred outside of the lands originally owned by the royal family, at least initially.  We are told that even though the project had kicked off years earlier, back in 646, it wasn't until the second month of 652 that we are told that the distribution of rice-land had been completed.  30 paces of land—Aston notes that it was 30 paces long by 12 paces wide—made up a single TAN of rice-land, and 10 TAN made up a CHOU.  Each TAN or land a person was granted was expected to provide back to the government a sheaf and a half of rice, with each CHOU providing 15 sheaves. This effort simplified taxation, in a way—everyone owed the same thing, based on their household and how much land they had been granted.  However, it also would have required an enormous bureaucratic engine.  Scribes would have been in high demand—anyone who could read and write.  Without modern computers, they would need to hand count everything in a given district, then send those numbers up to the governor, and then send them again to the capital.  Hence the giant government complex set up in Naniwa to oversee all of this and to ensure that the government worked as intended. In the fourth month of 652, the work continued.  We are told that the registers of population were prepared—presumably based on the information that had been previously acquired from around the provinces and sent to the court.  The earlier edicts from 646 that outlined this system—which we mentioned back in Episode 109—was finally put in force.  As we noted back in that episode, 50 houses made up a township, or RI—the character used is also pronounced “SATO”, today, and often refers to a village.  Each RI had an appointed elder, or head, using the term “CHOU”.  This term is still found today in modern parlance:  The head of a company, or “KAISHA” is the “SHACHOU”, while the head of a division, or BU, within said company would be the BUCHOU.  KAICHOU is the head of an association, or “KAI” and the “GAKUCHOU” is the head of a “DAIGAKU”, a university—basically the University President.  In this case the “CHOU” of the “RI” would be the “RICHOU”, using the Sino-Japanese On'yomi pronunciation, though in the vernacular they probably would have been called the “Sato-osa”.  All of this just means village head or village chief. So 50 houses made up a RI, with one RICHOU at the head.  In addition, each house would have a senior member appointed as the official head of household, or KACHOU.  From there, houses were associated together in groups of five for mutual protection, with one head, or CHOU, per group of five.  And okay, so they were creating groups of people for administrative purposes?  Who cares?  Well, the thing about this is that it was encoded into the new legal system, and it had several implications.  Chief among them was the implication of primogeniture: Since the most senior person was made the KACHOU or head of household (and by “person” I think we can assume that “man” was a given, unless there were no men in the house for some reason), this meant that the eldest person in the household was automatically the one who inherited that position, along with the status and control that came with it.  As we've seen, up to this point, it was not necessarily the case that the most senior person would inherit in ancient Yamato tradition.  Inheritance could pass from a younger brother to an older brother, or to a younger son of a younger son.  While there was some apparent concern over lineage and making sure that the individual was of the proper bloodline, at least for royal inheritance, there was not an automatic assumption of precedence for who would inherit. Of course, as we've seen, this set off all sorts of disputes and problems, especially among the elite where wealth and power was involved.  However, I think it is fair to assume that these problems weren't relegated purely to the upper levels of society.  Inheritance is always tricky, even in cases where it seems like it should be straightforward. I imagine that the institution of primogeniture as a legal concept would have had consequences beyond just inheritance.  It set up ideas of who was “important” in the family, and the family is often a microcosm of society at large.  Primogeniture meant that age and masculinity were both valued over youth and femininity.  That isn't to say that pre-Taika Ritsuryo was a bastion of equality, but we do see more instances where men and women seem to be on closer to equal footing. In the concept of primogeniture, I believe we can also see the institution of Confucian values—not surprising as this whole thing is cribbed from the continent, with a lot of it being taken from the Tang court.  We've discussed Confucian concepts of filial piety and how that fed into patriarchal—and frankly monarchical—ideas.  The Father and Son, the Ruler and Subject, the Husband and Wife, Elder Brother and Younger Brother, etc.  These were the relationships that were important and they defined much of the way people were expected to interact. As the new system being instituted copied the form of continental government, it would have also been preaching many of its values, as well.  Scholars will continue to debate how widespread the changes actually were.  Did the equal-fields system exist all the way out to the edge of Emishi territory?  Did it cover the mountainous regions of Honshu?  How about to the West of Yamato?  We don't know, but nonetheless, we do see both the expansion and centralization of Yamato power, so there seems to be something to it. By all accounts, the work that had taken place in this era appears to have been a smashing success.  The Taika reforms had taken hold, and the Ritsuryo state seemed to be off to a roaring start.  At the center of it was the newly built Nagara Toyosaki Palace, a giant stage for carrying out the business and ritual of the State.  One would think that the founders of this new State would have been overjoyed.  Naka no Oe, Nakatomi no Kamatari, and the sovereign, Karu, among them.  And yet, the story doesn't seem quite that simple. The first Ministers of the Right and Left had already passed away.  Abe no Oho-omi had passed of what appears to be natural causes, but Soga no Oho-omi, aka Ishikawa no Maro, was undone by slander, accused of treason, and took his own life rather than being killed by the government forces sent after him.  And in the 6th month of 653, the sovereign was told that the Priest Min had passed away. Min—Aston sometimes transcribes it as “Bin”—was one of the sources for much of the information about the continental systems of government.  We've mentioned him on and off for the last 5 or 6 episodes, though you may not have always caught the reference.  Also, since even Aston switches between pronunciations at times, I apologize if I haven't been consistent.  If I said Priest “Min” or “Bin”, we're talking about the same person.  He was a Buddhist priest who had traveled to the Sui dynasty in 608, spending 24 years there, witnessing the change from the Sui to the Tang, returning to Yamato in 632.  He was consulted on various omens, and he and Takamuko Kuromaro, who had also been made a State Scholar, or Hakase, at the same time, both worked to set up the eight ministries of the state, the core of the Ritsuryo bureaucracy. The death of Min was felt across the organs of state.  Both the Queen Dowager and Naka no Oe, the Crown Prince, sent messengers to offer condolences.  The sovereign commanded the painters, Koma no Tachibe no Komaro, Funado no Atahe, and others to make a large number of figures of the Buddha and Boddhisatvas.  They were to be placed in the temple of Kawaradera, though other sources say Yamadadera.  Both of these are in Asuka—although the capital had moved to Naniwa, and there was the temple of Shitennoji there, just south of the palace, I can't help but notice that many of the established temples remained in and around the old capital at Asuka. 653 saw something else, which also seems a bit odd, given the apparent success of the government.  We see that in this year the Crown Prince, Naka no Oe, petitioned his uncle, the Sovereign, to move the royal residence back to the Yamato capital, which is to say Asuka—in the heartland of Yamato as opposed to outside the Nara Basin, like Naniwa.  This is quite the request.  They had just finished establishing a large palace complex in Naniwa.  Why would they pull up stakes and move everything back to Asuka? So the sovereign, Karu, denied Naka no Oe's petition.  Regardless, Naka no Oe took his mother, the Queen Dowager, as well as Karu's own Queen, Hashibito and the younger royal princes, and he moved all of them back to Asuka, moving into the temporary palace of Kawabe.  The ministers and the various Daibu all followed him.  He basically moved the royal family and the court back to Asuka, without Karu's permission, and everyone followed him. We aren't told why this happened.  Was there a falling out between Naka no Oe and the Sovereign?  Was there some other issue that caused Naka no Oe to want to abandon the capital they had worked so hard to build? Karu was understandably upset by this apparent betrayal.  He expressed himself in a poem which he sent to his wife: KANAKITSUKE / AGAKAFU KOMA WA / HIKIDESEZU AGAKAFU KOMA WO / HITO MITSURAMUKA The pony which I keep/ I put shackles on / And led it not out Can anyone have seen / The pony which I keep? And if it wasn't enough that the people had left. We see once more, on the New Year's Day of 654, that the rats likewise left Naniwa and migrated towards Asuka.  This last one I certainly question as to whether or not it happened, but the meaning and symbolism is clear.  The Chroniclers are telling us that the effective capital was moving back to Asuka.  The time in Naniwa was limited. This doesn't appear to have negatively affected the fortunes of Naka no Oe and his supporters.  On the contrary: Nakatomi no Kamatari no Muraji, on this same New Year's Day, was granted the Shikwan, the purple cap, and his fief was increased.  The Toushi Kaden, the History of the Fujiwara House, says that it was increased by 8,000 households. It seems that the business of the government continued apace through 654, though it is a bit unclear just how things worked, given the split between Asuka and Naniwa.  Was Karu left alone in the giant complex he had built?  Or was it still where all of the government work happened?  If so, just how much were the high ministers missed, or were they working remotely, via messenger and post-horse? Whatever the situation, it would resolve by the end of the year.  On the 1st day of the 10th month, Naka no Oe learned that his uncle, the Sovereign, had taken ill.  Naka no Oe and the entire court returned to Naniwa to see him.  Nine days later, on the 10th day of the 10th month, Karu passed away in the state bedchamber he was around 57 or 58 years old.  He was temporarily interred in the southern courtyard, and Mozu no Hashi no Muraji no Doutoko oversaw the palace of temporary interment.  He would be buried in the Ohosaka Shinaga Tomb, which was built near the site of tombs associated with Kashikiyahime and others, south of the Yamato river, on the west side of the mountains that separate the Kawachi plain from the Nara basin. Two months later, Naka no Oe and his mother made it official, and formally moved to the temporary palace of Kawabe in Asuka.  Naka no Oe's mother, Takara Hime, would come to the throne on the third day of the first month of the new year, 655.  It would be her second time on the throne.   Since she reigned twice, the Chroniclers actually gave her two posthumous regnal names.  For the first reign they named her “Kougyoku Tennou”.  In the second reign they named her “Saimei Tennou”, to distinguish from her first reign on the throne.  As far as I know this has only happened twice—the second time being with Kouken, aka Shoutoku, Tennou in the late 8th century. Why she took the throne again is not addressed.  She had been the sovereign, stepping down during the Isshi Incident, when Soga no Iruka was killed in front of her.  At that time, Naka no Oe had been urged to take the throne, but he decided against it.  After all, Furubito no Oe was still around at that time, and seems to have had his own claim.  Naka no Oe couldn't take the throne while Furubito was still alive and, at the same time, claim to be the filial person that Confucian theory said he should be.  And so his uncle, Karu, took the throne, since nobody could really say anything against it.  Now, though, Furubito no Oe and Karu were both deceased.  Why didn't Naka no Oe, the Crown Prince, ascend the throne?  Again, we aren't given an answer.  There is one other thing that is possibly worth noting, however: Karu had a son.  This may be whom they are referring to as the “younger princes” who were brought to Asuka when everyone moved there.  This was Prince Arima.  He is believed to have been born in 640, so he would have been about 15 years old at the time of his father's death.  Naka no Oe was the Crown Prince, but did Arima also have a claim?  He was, after all, the male son of the most recent sovereign, Karu, and his queen, Hashibito hime.  This is something that we will definitely look at in a future episode. It should be noted that Naka no Oe was born in 626.  He would have been 18 or 19 years old during the time of the Isshi incident, and was only ten years old, 29 years old, when his mother took the throne for the second time, in 655.  She, on the other hand, was about 62 years old when she took the throne the second time.  The consensus is that even though she reigned as sovereign, the true power continued to rest with the young Naka no Oe and his clique, and they would continue to direct the government for the next several decades. And with that we largely bring to a close the Hakuchi era.  The era ended with Karu's death, and no new era was declared for Takara Hime's reign.  The period from the Hakuchi era to the start of the Nara period is often referred to as the Hakuho period.  An unofficial name taken from the names of the nengo on either side of it.  It often is used specifically to reference the art of the period, as more and more continental influence continued to pour in. Next episode, we'll take a look at the various interactions with the continent and go a little more into the politics of the time.  Takara Hime's second reign—for which she was posthumously given the name “Saimei Tennou”—dealt a lot with the continent, among other things.  Things on the Korean peninsula were heating up, and the Tang was continuing to push against those on their borders, both along the Silk Road to the West, but also against states like Goguryeo, in the northeast.  And yet it wasn't a time of constant warfare, either.  We'll do our best to look at what was happening. Until then thank you for listening and for all of your support. 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.

Matangazo ya nusu saa kuhusu habari za mapema asubuhi pamoja na habari za michezo.

Matangazo ya nusu saa kuhusu habari za mapema asubuhi pamoja na habari za michezo.

Matangazo ya nusu saa kuhusu habari za mapema asubuhi pamoja na habari za michezo.

Matangazo ya saa nzima kuhusu habari za kutwa, ikiwa ni pamoja ripoti kutoka kwa waandishi wetu sehemu mbali mbali duniani na kote Afrika Mashariki na Kati, na vile vile vipindi na makala maalum kuhusu afya, wanawake, jamii na maendeleo.

Matangazo ya nusu saa kuhusu habari za mapema asubuhi pamoja na habari za michezo.

Matangazo ya nusu saa kuhusu habari za mapema asubuhi pamoja na habari za michezo.

Matangazo ya nusu saa kuhusu habari za mapema asubuhi pamoja na habari za michezo.

"Someday" (Poem) Maung Lin Yake.This item has files of the following types: Archive BitTorrent, Item Tile, Metadata, PNG, Spectrogram, VBR MP3

Puck Empire's Panos Mavridis joins Emerson on the latest installment of Etem UP (0:25). Emer and Panos talk through hockey and football coverage, the growing presence on social media and some predictions for upcoming NHL free agency. Later, former Mighty Duck, Terry Yake, joins the show (22:01) to talk about Emer's recent appearance and possible beer league retirement with Terry's team. The pair talk about the rise of hockey in California, some fun golf takes and a few Stanley Cup playoffs predictions.

"The Pre-Missing Event" (Essay) by Maung Lin Yake.This item has files of the following types: Archive BitTorrent, Item Tile, Metadata, PNG, Spectrogram, VBR MP3

Dr Joel Kimeto ni msanii maarufu wa nyimbo za injili ndani na nje ya Kenya.

Mkurugenzi Mkaazi wa Shirika la Umoja wa Mataifa la Umoja wa Mataifa la afya ya uzazi na idadi ya watu UNFPA nchini Kenya Anders Tomsen, ameeleza shirika hilo linatekeleza ipasavyo tamko la Umoja wa Mataifa la haki za binadamu ambalo mwaka huu linafikisha miaka 75 hususan ibara ya Tano ambayo inasema Haki ya mtu ya kwamba asitumbukizwe kwenye vitendo vya mateso, ukatili, au adhabu dhalili.Akihojiwa na mwandishi wetu wa Kenya Thelma Mwadzaya Tomsen anaanza kwa kusema shirika hilo limeundwa kwa kuzingatia misingi ya haki. 

"A drop of ink before it evaporates" (Essay) Maung Lin Yake, Nway Oo Moe.This item belongs to: audio/opensource_audio.This item has files of the following types: Archive BitTorrent, Item Tile, Metadata, PNG, Spectrogram, VBR MP3

The images from the music videos that accompanied our favorite CCM songs will always stay with us! That's why I'm grateful for friends like Stephen Yake, arguably the most prolific music video director in Christian Music history. He directed some unforgettable videos: Smitty's "Secret Ambition", Carman's "Witch's Invitation", Sandi and Wayne's "Another Time, Another Place" and 4HIM's "The Basics of Life" just to name a few. Support the showandychrisman.com

The images from the music videos that accompanied our favorite CCM songs will always stay with us! That's why I'm grateful for friends like Stephen Yake, arguably the most prolific music video director in Christian Music history. He directed some unforgettable videos: Smitty's “Secret Ambition”, Carman's “Witch's Invitation”, Sandi and Wayne's “Another Time, Another Place” and 4HIM's “The Basics of Life” just to name a few. Support the showandychrisman.net

Jukwaa la Umoja wa Mataifa la ufadhili kwa ajili ya maendeleo 2023 FfD linaendelea kwenye makao makuu ya Umoja wa Mataifa katika jaribio la kubadilisha mfumo wa fedha wa kimataifa na kurejesha ajenda ya maendeleo endelevu ya 2030 katika mstari unaotakiwa ikiwa imesalia chini ya miaka saba kufikia ukomo.Nchi, hususan zinazoendelea zinahaha kuhakikisha zinatimiza malengo yake kwa kila hali na  miongoni mwao ni Kenya ambapo  Susan Auma Mang'eni Katibu Mkuu wa Idara ya Ukuzaji wa Biashara Ndogondogo iliyo ndani ya Wizara Mpya ya Ushirika na Ukuzaji wa Biashara Ndogondogo au Ujasiriamali nchini humo anahudhuria kongamano hilo na amemweleza Flora Nducha wa Idhaa hii ya Kiswahili amekuja na ujumbe maalum kutoka Kenya.“Kwanza nimekuja hapa ili kuwasilisha ujumbe wetu wa Kenya hasa tunavyoona ufadhili wa maendeleo, kwa sababu lile janga la COVID-19 limedhihirisha bayana kwamba hakuna sehemu yoyote hapa duniani ambayo haina faida ya mambo ya uchumi, hakuna binadamu yeyote ambaye hana uzuri wake, hana thamani ya kiuchumi. Na limeonyesha ya kwamba wakati ule ambao tulikuwa katika zile hekaheka tukijaribu kujiuliza ni jinsi gani tutakabvyoliangamiza hili janga la COVID tulijiuliza maswali lakini hatukuwa na majibu , sasa ilibidi ya kwamba kila sehemu duniani kila nchi ianze kujifikiria kuona ya kwamba ni lipi sisi tunaweza fanya kuangamiza COVID-19. Na tunaona ya kwamba kuna nchi nyingi sana katikia hii dunia ambazo ziliweza kushinda haya madhara ya COVID -19 na sasa hivi imeonesha ya kwamba kama dunia sasa lazima tuanze kujiuliza ni jinsi gani sasa tutakavyoweza kukuza uchumi wetu, ili tuweze kuboresha Maisha ya wananchi wetu ili hapo baadaye litakapotokea tena janga kama hili tusife sana kama jinsi tulivyopoteza wananchi wetu.”Akaenda mbali zaidi na kusema rasilimali watu ipo wanachohitaji sasa na wanachokiomba kwenye mkutano huu ni ufadhili ili kufikia malengo ya maendeleo na ukuzaji uchumi wao.“Tunaweza kusema kwamba majibu mengi yako katika urithi wetu kama nchi na hasa sisi hapo Kenya tunatambua ya kwamba urithi wetu uko katika wananchi wetu, kwa watu wetu ambao wana bidii, wana ndoto nzuri na wameonesha kwamba wao wanaweza kufanya lolote ili kuendelea kimaisha. Na tumeona kwamba ukienda popote pale utaona rasilimali ipo, na hii rasilimali utaitambua kupitia utamaduni wetu, jinsi ambayo tunaishi na jinsi ambavyo tunashirikiana na wengine kwa vyakula vyetu, kwa kilimo chetu , kwa bidii yetu, ndio inaonesha kuwa hiyi ndio rasilimali yetu.” 

One of the original Mighty Ducks, Terry Yake, joined Kent French in the Kariya Studio to chat about the expansion draft, the early days of the Anaheim franchise and much more!