Podcasts about YATA

Konuğumuz İstanbul Politikalar Merkezi'nden Onur Akgül ile yeni yayınlanan 'Türkiye'de Adil Geçiş Algısı ve Politikalar - Yerel Vaka Çalışmaları: Yatağan ve Çan' başlıklı rapor hakkında konuşuyoruz. Programda iklim kriziyle mücadelenin toplumda adil bir dönüşüm yoluyla olmasını sağlamayı amaçlayan adil geçiş çerçevesinin tanımını, tarihçesini ve sendikal mücadeleyle bağlarını konuştuktan sonra Türkiye'deki durumu raporda saha çalışmalarıyla incelenen kömür bölgelerinden Muğla-Yatağan ve Çanakkale-Çan üzerinden tartışıyoruz.

"Qaydaları Pozma" verilişində Azərbaycan Sığortaçılar Assosiyasiyasının ekspert qrupunun üzvü Emin Allahverdiyevlə sığorta şirkətlərindən, şirkətlərlə avtomobil sahibləri arasında olan problemlərdən, kasko sığortasının müsbət tərəflərindən, sığorta bazarından danışdıq. 

"Qaydaları Pozma"da Azərbaycan Sığortaçılar Assosiasiyasının ekspert qrupunun üzvü Emin Allahverdiyev elektrikli avtomobillərin sığortasından, sığorta ödənişlərinin həyata keçirilməsindən, ödənişlərdəki uyğunsuz hallardan və müstəqil ekspertlərdən danışdı. 

Kristof Kolomb'un önüne Amerika'yı çıkaran kader, karşıma seni çıkardı. ~ •Dinlemek isteğiniz şiirleri yorum kısmına yazarsanız, sizler için yorumlayabilirim. Yeni şiirlerden haberdar olmak için; https://bit.ly/2IObl6a tıklayarak abone olabilirsiniz. ~ 11.4.1964 Saat 01 Kalbimi kelimelerle doldurdum. Mektuplarım onun için parmaklarını yakıyor. Dudaklarını da yakacak. Dudaklarını ve bütün varlığını. Ben pervane değil, ateşim. Kıskanıyorum kelimeleri. Birer kelebek gibi sana uçuyorlar. Kelimeler senin kokunla sarhoş. Saçlarını okşayan rüzgârı kıskanıyorum. Tenine sarılan entarini kıskanıyorum. Saçlarında dolaşan tarağı kıskanıyorum. Anlıyor musun? Aynanı kıskanıyorum. Yatağını kıskanıyorum. Yılları kıskanıyorum. Kimsin sen? Kadın veya serap. Tanrıyı kıskanıyorum: seni beraber yarattık. O başladı, ben tamamladım. Sevmek yaratmak demektir. Pigmalyon'un biçim verdiği heykel canlanacak mı? Kimsin sen? Azabım veya saadetim. Yahut hem azabım hem de saadetim. Pigmalyon'un yaptığı heykel canlanmış. Damarlarında kanımın dolaşmasını istiyorum, kanımın ve aşkımın. O zaman granit de olsan canlanırsın, balçık da olsan. Canlanmazsan kırarım seni! Yeniden biçim vermek için belki. Ama dış biçiminde kusur yok... Bu mektupları masal sanıyorsan aldanıyorsun. Kalemi aleve batırıyorum, gönlümün alevine. Ve sen yanardağ ile oynayan bir çılgınsın. Kırık bir sazda senfoni çalmak! Sevilen ses sazların en güzelidir. Kristof Kolomb'un önüne Amerika'yı çıkaran kader, karşıma seni çıkardı. Seni yani cehennemi. Ben herhangi bir insan değilim. Istırapta sonsuzluğa varmış ve susuzluktan dudakları çatlamış bir garip yolcu. Binbir gece, on binbir gece... Sana her gün yeni bir şarkı besteleyebilirim. Kaf Dağı'nın ardındaki bahçelerden hiçbir fâninin koklamadığı çiçekleri, hiçbir elin uzanmadığı meyveleri getirebilirim... Çiçek de, meyve de palavra. Seni boşluktan kurtarabilirim. Yolcu boş bir evin kapısını mı çalıyordu? Neden bu kapıyı seçmişti? Evin pencerelerinde ışık yoktu... Aşk İspanyol kervansaraylarına benzermiş. Onda kendi getirdiğimizi bulurmuşuz. Ben Ekvator'un güneşini, Akdeniz'in gecelerini, denizin sonsuzluğunu ve 18 yaşımın heyecanlarını getirdim bu kervansaraya. Kapıyı açacak mısın? Saat 1.30. Bu mektup belki de pencerene konan son güvercin. Gerçek incilerle Hollanda taşlarını ayıramıyor musun birbirinden? Gerçek inciler ummandan çıkar. Benim gönlüm uçsuz bucaksız bir ummandır. Orada incileşen sensin. Hayat tesadüfün eseri, protoplazma tesadüf. Kader Kristof Kolomb'un karşısına Amerika'yı çıkarır. Dante'nin cehenneminde en korkunç azaplar, bahtiyar olabilirken olamayanları bekliyor. Bunu sana daha evvel söylemiştim. Bu gece yine uykusuzum. Yine kulaklarımda sen varsın, etimde sen varsın. Seni olduğun gibi kabul etmek! Tanımıyorum ki. Bir saatte dört mevsim. Toprak bile almadan vermez. Harikulade bir romanı beraber yazabiliriz. Yazabilmek ne kelime! Yaşıyabiliriz. Roman başladı mı? Bir dakika kendin ol. Bir dakika cemiyetten sıyrıl,, ezberlediklerini unut. Bırak varlığını. Bir rüyaya bırakır gibi bırak. Aşkın bir oyun olduğunu kabul etmiyorum. Aşk bir teslimiyettir, bir eriyiştir. Yeniden doğmak için uyanıştır. Aşkın bütün sırrı iki kelimede: varlığından soyunmak. Aşk için ya hep vardır, ya hiç. Sen hep misin, hiç misin? Bu iş ters başladı. Belki anlamadığın ve anlamayacağın bir dili konuşuyorum. Bu dili anlayan kaldı mı ki? ... 18.4.1964 Saat 1.30 https://twitter.com/MuhammetKalemm #CemilMeriç #Jurnal #Seslendirme

Aren't acronyms fun? I sure think so, and this one in particular - YATA - is one with which near every person is familiar … though most tend to avoid admitting it. So as usual, I will start by outing myself and admitting it. Sometimes, I am. What does that mean? You'll just have to listen to this episode to find out what this acronym stands for … and why it relates to the preposterous idea of lone wolves. And if after this episode you're ready to dig in deeper on the topic, I was interviewed by Elisa Camahort-Page and Jory DesJardin on their #Optionality podcast and you can listen to that here. In a world where what passes for radical honesty usually means someone is just letting things fly outta their pie-hole without much care for others, it's time for radically authentic conversation. Conscious communication is simple, but often isn't easy. That's why Cathy Brooks created Talk, Unleashed – a weekly podcast of radically honest conversation about — everything. Whether her own musings or in conversation with industry leaders, each episode invites curiosity.  Curiosity not about what people do, but why they do it. Who they are and what makes them tick. It's about digging underneath to reveal the thing that is most true - that we are more alike than we are not. A mix of solo episodes where Cathy shares her insights and experience or Cathy engaged in conversation with fascinating humans doing amazing things. No matter the format - it's unvarnished, radically honest and entirely unleashed.  This podcast compliments Unleashed Leadership, the coaching business through which Cathy works with symphony orchestras, corporate clients, and individuals to help them unleash and untether their leadership and connect with others in a way that truly engages. #YATA #lonewolf #brutalhonesty #radicalhonesty #consciouscommunication #leadership #Conversation #connection #TalkUnleashed #fiercecompassion #UnleashedConversation #UnleashedLeadership #FixYourEndofTheLeash

Ito-koku and Na-koku were the next two countries on the path of the Wei envoys noted in the Gishiwajinden.  They likely refer to the areas known today as Itoshima and Fukuoka, so what do we know about these places in the Yayoi period, and how is it that by the 3rd century Yamato seemed to have taken the foremost position on the archipelago and not one of these other countries, where wet paddy rice agriculture and other continental technologies first arrived in the archipelago. For more see our podcast blog post at: https://sengokudaimyo.com/podcast/itoandna Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Gishiwajinden Part Five: Ito-koku and Na-koku This episode we are finishing up our Gishiwajinden Tour, focusing on our journey to Ito-koku and Na-koku, or modern day Itoshima and Fukuoka. We'll talk about what we know from the records of these two areas in the Yayoi and early Kofun periods, and then look at some of the later history, with the development of the Dazaifu, the build up of Hakata and Fukuoka, and more.  A key thread through all of this will be our discussion about why it was Yamato, and not these early states, who eventually became paramount.  If this is where things like wet paddy rice agriculture started, and they had such close ties to the continent, including sending a mission to the Han dynasty, why did the political center shift over to Yamato, instead?  It is certainly something to wonder about, and without anything written down by the elites of Na and Ito we can only really guess based on what we see in the histories and the archaeological record. We ended our tour in Na for a reason: while the Gishiwajinden—the Japanese section of the Wei Chronicles—describes the trip from the continent all the way to Yamatai, the locations beyond Na are largely conjecture.  Did ancient travelers continue from Na along the Japan Sea coast up to Izumo and then travel down somewhere between Izumo and Tsuruga to the Nara Basin?  Or did they travel the Inland Sea Route, with its calmer waters but greater susceptibility to pirates that could hide amongst the various islands and coves?  Or was Yamatai on the island of Kyushu, and perhaps the name just happens to sound similar to the Yamato of Nara?  Unfortunately, the Wei Chronicles have more than a few problems with accuracy, including problems with directions, meaning that at most we have some confidence in the locations out to “Na”, but beyond that it gets more complicated.  And even “Na” has some questions, but we'll get to that later. Unlike the other points on our journey, we didn't stay overnight at “Ito-koku”, , and we only briefly stayed at Na—modern Fukuoka, but I'll still try to give an account of what was going on in both places, and drawing on some past visits to the area to fill in the gaps for you.   Both the Na and Ito sites are believed to be in the modern Fukuoka prefecture, in Itoshima and Fukuoka cities.  Fukuoka prefecture itself actually spans all the way up to the Shimonoseki straits and includes the old territory of Tsukushi—Chikuzen and Chikugo—as well as the westernmost part of Buzen, the “closer” part of the old land of “Toyo” on the Seto Inland Sea side of Kyushu.  When it comes to locating the country of Ito-koku, we have lots of clues from current place names.  The modern Itoshima peninsula, which, in old records, was known as the country of Ito, and was later divided into the districts of Ito and Shima.  Shima district, at the end of the peninsula, may have once been an island—or nearly so.  It is thought that there was a waterway between the two areas, stretching from Funakoshi bay in the south to Imazu Bay, in the north, in Fukuoka proper.  Over time this area was filled in with deposits from the local rivers, making it perfect for the Yayoi style wet rice paddy agriculture that was the hallmark of the growth in that period.  And indeed there are certainly plenty of Yayoi and Kofun era ruins in the area, especially in eastern reaches of the modern city of Itoshima, which reside in the valley that backs up to Mt. Raizan.  There you can find the Ito-koku History Museum, which tells much of the story of Ito. The Weizhi, or the Wei Chronicles, note that Ito-koku had roughly a thousand households, with various officials under their own Queen, making it one of the few Wa countries that the Chroniclers specifically noted as being a “kingdom”, though still under the nominal hegemony of the queen of Yamatai or Yamateg.  If you continue eastward along the coast from Itoshima, you next hit Nishi-ku, the Western Ward, of modern Fukuoka city, which now continues to sprawl around Hakata Bay.  Nishi-ku itself used to also be known as “Ito”, though spelled slightly differently, and you can still find Ito Shrine in the area. So was this part of Ito-koku also? It's very possible.   Na-koku, or the country of Na, was probably on the eastern edge of modern Fukuoka, perhaps around the area known as Hakata down to modern Kasuga.  Much like in Karatsu, this area features some of the earliest rice fields ever found in Japan – in this case, in the Itazuke neighborhood, just south of Fukuoka airport.  The land here is mostly flat, alluvial plains, formed by the rivers that empty out into Hakata Bay, another great area for early rice agriculture. Locating the country of Na is interesting for several reasons.  For one, unlike all of the other Wei Chronicles sites we've mentioned, there is no clear surviving placename that obviously matches up between “Na” and the local area.  It is a short enough name that it may simply be difficult to distinguish which “Na” is meant, though there is a “Naka” district in Kasuga that may show some promise.  There certainly is evidence for a sizeable settlement, but that's much more tenuous than the placenames for other areas, which remained largely in use in some form up to the modern day, it would seem. The name “Na” shows up in more than just the Weizhi, and it is also mentiond in the Houhan-shu, or the Record of the Later Han, a work compiled later than the Weizhi, but using older records from the Late Han dynasty period.  There it is asserted that the country of Na was one of the 99 some-odd countries of Wa, and they sent an embassy to the Later Han court, where they received a gold seal made out to the “King of Na of Wa”.  We talked about this in Episode 10: The Islands of the Immortals: That seal, made of gold, was seemingly found in the Edo period—1784, to be precise.  A farmer claimed to have found it on Shika island, in Hakata Bay, which is quite prominent, and connected to the mainland with a periodically-submerged causeway.  The description of the find—in a box made up of stones, with a large stone on top that required at least two men to move it—seems like it could have been an old burial of some kind.  The island certainly makes sense as an elite burial site, overlooking Hakata Bay, which was likely an important feature of the lifeways of the community.  While there have been questions about the authenticity of the seal, if it is a forgery, it is quite well done.  It looks similar to other Han era seals, and we don't really have a way to date the gold it is made of.  Without the actual context we can't be quite sure. This certainly seems like pretty strong evidence of the country of Na in this area, somewhere – probably not on the island itself, then close by.So unless something else comes along, I think we can say that this is at least the vicinity of the old country of Na.  Okay, so now that we've talked in general about where these two places were, let's go back and look at them in more detail. The Ito-koku site is just up the coast from where we stayed for Matsuro-koku, in Karatsu, which all makes sense from the position of the Chronicles in that it says the early envoys traveled overland from one place to the other.  Of course it also says they traveled southeast, which is not correct as the route is actually northeast.  However, they had traveled southeast from the Korean peninsula to Tsushima and then Iki and Matsuro, so that direction was well established, and this is an easy enough error that could have been made by the actual envoys or by later scribes, as it would be a one character difference. For Ito-koku, as with Matsuro-koku, we have no large, reconstructed sites similar to Harunotsuji on Iki or Yoshinogari, further inland in Saga prefecture, where we have an entire, large, so-called “kingly” settlement.  There is evidence of settlements, though, both near the major burial sites as well as around the peninsula.  And as for those burial sites, well, Ito has a few, and they aren't merely important because of their size.  Size is often an indication of the amount of labor that a leader must have been able to mobilize, and so it can be used to get a general sense of the power that a given leader or system was able to wield, as they could presumably turn that labor to other users as well. However, it is also important to look at other factors, like burial goods. What kind of elite material was the community giving up and placing with the deceased? That is the case with the first site we'll discuss, the Hirabaru burial mound.  At first glance it isn't much—a relatively unassuming square mound, about 12 by 14 meters, and less than 2 meters in height.  It was discovered in 1965 by a farmer who started digging a trench to plant an orchard and started pulling up broken pieces of a bronze mirror, one of the first clues that this was someone important.  They later found various post holes around the site, suggesting that it was more than just an earthen mound, and as they excavated the site they found pottery, beads, mirrors, and more. Let's start with those post-holes.  It looks like there was at least one large pillar set up due east of the burial.  We don't know how tall it was, but it was likely of some height given the size of the pillar hole—I've seen some estimates that it could have been up to 70 meters tall.  A tall pole would have provided visibility, and it may also be significant that it was east, in the direction of the rising sun.  We know that the ancient Wa had a particular connection with the sun, and this may be further evidence of that.  There are other holes that may be a gate, and possible a storehouse nearby, presumably for various ritual items, etc.  Suddenly, even without knowing exactly what was there, we start to see a picture of a large, manmade complex that seems to be centered on this burial and whomever is there. On top of that, there was a mirror in the tomb that was larger than any other ever found in Japan at that time—certainly the largest round mirror of that period.  It is not one of the triangular rimmed mirrors that Yamato is known for, but may have been part of another large cache brought over from the mainland.  About 40 mirrors in total, many of them very large, were found buried in the tomb, some of which appear to have been broken for some reason.  Furthermore, the large mirrors appear to fit within the dimensions given the Great Mirror—the Yata no kagami—housed at the sacred Ise Shrine.  There is a document in 804, the “Koutai Jingu Gishiki Chou”, detailing the rituals of Ise shrine, which describes the sacred mirror sitting in a box with an inner diameter of 1 shaku, 6 sun, and 3 bu, or approximately 49.4 centimeters, at least using modern conversions.  The same measurements are given in the 10th century Engi Shiki.  So we can assume that the mirror in Ise, which nobody is allowed to actually see, let alone measure, is smaller than that, but not by much, as the box would have been made to fit the mirror, specifically.  It isn't like you can just grab a box from Mirror Depot.  The mirrors found at Hirabaru Mound measure 46.5 centimeters, and have a floral pattern with an eight petaled flower on the back.  Could this mirror be from the same mold or the same cache, at least, as the sacred mirror at Ise?  At the very least, they would seem to be of comparable value.   In addition, there were many beads, jars, etc.  Noticeably absent from the burial were swords and weapons.  Based on this, some have argued that this was the burial of a queen of Ito-koku.  There is evidence that this may be the case, but I don't think the presence of weapons, or the lack thereof, is necessarily a good indicator. After all, we see in the old stories that women were also found wielding swords and leading troops into battle. So it's dangerous to make assumptions about gender based on this aspect alone. I wonder if the Hirabaru tomb assemblage might have more to do with something else we see in Yamato and which was likely applicable elsewhere in the archipelago: a system of co-rulership, where one role might have to do more with administrative and/or ritual practice, regardless of gender. This burial assemblage or mirrors and other non-weapons might reflect this kind of position. The Weizhi often mentions “secondary” or “assistant” positions, which may have truly been subordinate to a primary ruler, or could have just been misunderstood by the Wei envoys, who saw everything through their particular cultural stratification.  In a similar fashion, early European explorers would often name people “king”—from the daimyo of Sengoku era Japan to Wahunsenacawh, known popularly as “Powhatan” for the name of his people, on what would become known as North America.  That isn't to say that these weren't powerful individuals, but the term “king” comes with a lot of Eurocentric assumptions and ideas about power, stratification, etc.  Is there any reason to believe that the Wei envoys and later chroniclers were necessarily better at describing other cultures? And of course we don't have any physical remains of the actual individual buried there, either. However, there is a good reason to suggest that this may have been a female ruler, and that *is* because of something in the Weizhi, which specifically says that the people of Ito lived under the rule of a female king, aka a queen, using a description not unlike what is used for Queen Himiko.  In fact, Ito gets some special treatment in the record, even though it isn't the largest of the countries.  Let's look at those numbers first: Tsushima is said to have 1,000 households, while Iki is more like 3,000.  Matsuro is then counted at 4,000 families, but Ito is only said to have 1,000, similar to Tsushima.  Just over the mountains and along the Bay, the country of Na is then counted at a whopping 20,000 households, so 20 times as many.  These numbers are probably not entirely accurate, but do give an impression of scale, at least. But what distinguishes Ito-koku in this is that we are told that it had a special place for envoys from the Korean peninsula to rest when they came.  It makes you wonder about this little place called Ito. Hirabaru is not the only kingly tomb in the area.  Walk about 20 to 30 minutes further into the valley, and you might just find a couple of other burials—in particular Mikumo-Minami Shouji, discovered in 1822, and Iwara-Yarimizo, which includes artifacts discovered in the 1780s in the area between Mikumo and Iwara as they were digging a trench.  Based on evidence and descriptions, we know that they pulled out more bronze mirrors and other elite goods indicative of the late Yayoi paramounts. In these areas they have also found a number of post holes suggesting other buildings—enough to perhaps have a relatively large settlement. As noted earlier, we do not have a reconstructed village like in Harunotsuji or Yoshinogari, given that these are private fields, so the shape of the ancient landscape isn't as immediately impressive to people looking at the area, today.  The apparent dwellings are largely found in the triangle created between two rivers, which would have been the water source for local rice paddies.  The tombs and burials are found mostly on the outskirts, with the exception of the kingly burial of Mikumo-Minami Shouji.  This is also interesting when you consider that the later Hirabaru mound was situated some distance away, raising a bunch of questions that we frankly do not have answers for. The area of these ruins is not small.  It covers roughly 40.5 hectares, one of the largest Yayoi settlements so far discovered.  Of course, traces of other large settlements—like something in the Fukuoka area or back in Yamato—may have been destroyed by later construction, particularly in heavily developed areas.  This is interesting, though, when you consider that the Weizhi only claimed some 1,000 households. There are also other graves, such as various dolmens, across Ito and Shima, similar to those found on the peninsula, and plenty of other burials across both ancient districts.  And as the Yayoi culture shifted, influence of Yamato can be seen.  While Ito-koku clearly had their own burial practices, which were similar to, but not exactly like, those in the rest of the archipelago, we can see them start to adopt the keyhole style tomb mounds popular in Yamato. During the kofun period, the area of Itoshima built at least 60 identified keyhole shaped tombs, with a remarkable number of them from the early kofun period.  Among these is Ikisan-Choushizuka Kofun, a large, round keyhole tomb mound with a vertical stone pit burial, estimated to have been built in the latter half of the 4th century.  At 103 meters in length, it is the largest round keyhole tomb on the Genkai coast—that is to say the northwest coast of Kyushu. All of these very Yamato-style tombs would appear to indicate a particular connection between Ito and  Yamato—though what, exactly, that looked like is still up for debate.  According to the various early Chronicles, of course, this would be explained because, from an early period, Yamato is said to have expanded their state to Kyushu and then even on to the Korean peninsula.  In particular, the Chronicles talk about “Tsukushi”, which is both used as shorthand for the entirety of Kyushu, while also indicating the area largely encompassing modern Fukuoka prefecture.  On the other hand, this may have been a sign of Ito demonstrating its own independence and its own prestige by emulating Yamato and showing that they, too, could build these large keyhole tombs.  After all, the round keyhole shape is generally thought to have been reserved, in Yamato, for members of the royal family, and Ito-koku may have been using it similarly for their own royal leaders.  It may even be something in between—Ito-koku may have recognized Yamato's influence and leadership, but more in the breach than in actuality.  Afterall, until the standup of things like the various Miyake and the Dazai, we aren't aware of a direct outpost of the Yamato government on Kyushu.  The Miyake, you may recall, were the ”royal granaries”, which were basically administrative regions overseeing rice land that was directly controlled by Yamato, while the Dazai was the Yamato government outpost in Kyushu for handling continental affairs.  On top of a lack of local control in the early Kofun, the Weizhi appears to suggest that the Yamato paramount, Himiko, was the “Queen of the Wa” only through the consensus of other polities, but clearly there were other countries in the archipelago that did not subscribe to her blog, as it were, as they were in open conflict with Yamato.  This all leads into something we've talked about in the main podcast at various times, but it still bears discussing:  How did Yamato, over in the Nara Basin, become the center of political life in the Japanese archipelago, and why not somewhere in Kyushu, like ancient Na or Ito?  While we don't entirely know, it is worth examining what we do and some of the factors that may have been in play.  After all, Kyushu was the closest point of the main Japanese islands to the mainland, and we see that the Yayoi culture gets its start there.  From there, Yayoi culture spread to the east, and if we were to apply similar assumptions as we do on the spread of the keyhole shaped kofun, we would assume that the culture-givers in the west would have held some level of prestige as groups came to them to learn about this new technology, so why wasn't the capital somewhere in Kyushu?  We likewise see other such things—Yayoi pottery styles, fired in kilns, rather than open fired pottery; or even bronze items brought over from the continent.  In almost every instance, we see it first in Kyushu, and then it diffuses eastward up to the edge of Tohoku.  This pattern seems to hold early on, and it makes sense, as most of this was coming over from the continent. Let's not forget, though, that the Yayoi period wasn't simply a century: by our most conservative estimates it was approximately 600 years—for reference, that would be roughly equivalent to the period from the Mongol invasions up to the end of the Edo period, and twice as long as the period from Mimaki Iribiko to the Naka-no-Oe in 645, assuming that Mimaki Iribiko was ruling in the 3rd century.  So think about all that has happened in that time period, mostly focused on a single polity, and then double it.  More recent data suggests that the Yayoi period may have been more like an 1100 to 1300 year range, from the earliest start of rice cultivation.  That's a long time, and enough time for things in the archipelago to settle and for new patterns of influence to form.  And while Kyushu may have been the first region to acquire the new rice growing technology, it was other areas around the archipelago that would begin to truly capitalize on it. We are told that by the time the Wei envoys arrived that the state of Yamato, which we have no reason not to believe was in the Nara Basin, with a focus on the area of modern Sakurai, had approximately 70,000 households.  That is huge.  It was larger than Na, Ito, and Matsuro, combined, and only rivaled in the Weizhi by Touma-koku, which likely referred to either the area of Izumo, on the Japan Sea coast, or to the area of Kibi, along the Seto Inland Sea, both of which we know were also large polities with significant impact in the chronicles.  And here there is something to consider about the Yayoi style agriculture—the land determined the ultimate yield.  Areas with more hills and mountains are not as suited to wet rice paddy agriculture.  Meanwhile, a flat basin, like that in Yamato, which also has numerous rivers and streams draining from the surrounding mountains into the basin and then out again, provided the possibility for a tremendous population, though no doubt it took time to build. During that time, we definitely see evidence of the power and influence of places like Na and Ito.  Na sent an embassy to the Han court—an incredible journey, and an indication of not only their interest in the Han court and continental trade, but also their ability to gather the resources necessary for such a journey, which likely required some amount of assistance from other, nearby polities.  Na must have had some sway back then, we would assume. Meanwhile, the burial at Ito shows that they were also quite wealthy, with clear ties to the continent given their access to large bronze mirrors.  In the absence of other data, the number and size of bronze mirrors, or similar bronze items, likely only useful for ritual purposes, indicates wealth and status, and they had some of the largest mirrors as well as the largest collection found for that period.  Even into the stories in the Nihon Shoki and the Kojiki we see how mirrors, swords, and jewels all are used a symbols of kingship.  Elite status was apparently tied to material items, specifically to elite trade goods.  Assuming Yamato was able to grow its population as much as is indicated in the Weizhi, then by the 3rd century, they likely had the resources to really impress other groups.  Besides things like mirrors, we can probably assume that acquisition of other goods was likewise important.  Both Ito and Yamato show evidence of pottery shards from across the archipelago, indicating extensive trade networks.  But without any other differentiating factors, it is likely that Yamato, by the 3rd century, at least, was a real powerhouse.  They had a greater production capacity than the other states listed in the Weizhi, going just off of the recorded human capital. And this may answer a question that has been nagging me for some time, and perhaps others:  Why did other states acquiesce to Yamato rule?  And the answer I keep coming back to is that it was probably a combination of wealth, power, prestige, ritual, and time. For one thing, wealth: Yamato had it.  That meant they could also give it.  So, if Yamato was your friend, you got the goods, and you had access to what you need.  You supported them, they could help you with what you needed.  These transactional alliances are not at all uncommon, and something I think most of us can understand. There is also power—specifically military power.  With so many people, Yamato would likely have been a formidable threat should they decide that violence was the answer.  That said, while we read of military campaigns, and no doubt they did go out and fight and raid with the best of them, it's expensive to do so.  Especially exerting control over areas too far out would have been problematic, especially before writing AND horses.  That would be costly, and a drain on Yamato's coffers.  So while I do suspect that various military expeditions took place, it seems unlikely that Yamato merely bested everyone in combat.  Military success only takes you so far without constant maintenance. And so here is where I think prestige and ritual come into play.  We've talked about how Yamato did not exactly “rule” the archipelago—their direct influence was likely confined to the Kinki region for the longest period of time.  And yet we see that they influenced people out on the fringes of the Wa cultural sphere: when they started building large, keyhole shaped kofun for their leaders, and burying elites only one to a giant mound, the other areas of Japan appear to have joined in.  Perhaps Yamato was not the first to build a kofun for a single person, but they certainly were known for the particular shape that was then copied by so many others.  But why? We don't know for certain, but remember that in Yamato—and likely the rest of the Wa cultural sphere—a large part of governance was focused on ritual.  The natural and what we would consider the supernatural—the visible and invisible—worked hand in hand.  To have a good harvest, it required that workers plant, water, harvest, etc. in the right seasons and in the right way.  Likewise, it was considered equally important to have someone to intercede with the kami—to ensure that the rains come at the right time, but not too much, and a host of other natural disasters that could affect the crop. And if you want to evaluate how well ritual works, well, look at them.   Are you going to trust the rituals of someone whose crops always fail and who barely has a single bronze mirror?  Or are you going to trust the rituals of someone with a thriving population, multiple mirrors, and more?  Today, we might refer to this as something like the prosperity gospel, where wealth, good health, and fortune are all seen as stemming from how well one practices their faith, and who's to say that back in the day it wasn't the same?  Humans are going to human, after all. So it makes sense that one would give some deference to a powerhouse like Yamato and even invite their ritualists to come and help teach you how it is done.  After all, the local elites were still the ones calling the shots.  Nothing had really changed. And here is where time comes in.  Because over time what started as an alliance of convenience became entrenched in tradition.  Yamato's status as primus inter pares, or first among equals, became simply one of primus.  It became part of the unspoken social contract.  Yamato couldn't push too hard on this relationship, at least not all at once, but over time they could and did demand more and more from other states. I suspect, from the way the Weizhi reads, that Yamato was in the early stages of this state development.  The Weizhi makes Queen Himiko feel like something of a consensus candidate—after much bickering, and outright fighting, she was generally accepted as the nominal paramount.  There is mention of a male ruler, previously, but we don't know if they were a ruler in Yamato, or somewhere else, nor if it was a local elite or an earlier paramount.  But not everyone in the archipelago was on board—Yamato did have rivals, somewhere to the south (or north?); the directions in the Weizhi are definitely problematic, and it may refer to someone like the Kuma or Kumaso people in southern Kyushu or else people that would become known as the Emishi further to the east of Yamato. This lasted as long as Yamato was able to continue to demonstrate why they were at the top of this structure.  Theoretically, anyone else could climb up there as well, and there are certainly a few other powerful states that we can identify, some by their mention and some by their almost lack of mention.  Izumo and Kibi come to mind almost immediately. The Weizhi makes it clear that Himiko's rule was not absolute, and part of her reaching out to the Wei in the first place may have been the first attempt at something new—external validation by the continent.  A large part of international diplomacy is as much about making people believe you have the power to do something as actually having that power.  Getting recognition from someone like the Wei court would further legitimize Yamato's place at the top of the heap, making things easier for them in the long run. Unfortunately, it seems like things did not go so smoothly, and after Himiko's death, someone else came to power, but was quickly deposed before a younger queen took over—the 13 year old Toyo.  Of course, the Wei and then the Jin had their own problems, so we don't get too many details after that, and from there we lose the thread on what was happening from a contemporary perspective.  Instead, we have to rely on the stories in the Nihon Shoki and Kojiki, which are several hundred years after the fact, and clearly designed as a legitimizing narrative, but still present us something of a picture.  We don't see many stories of local elites being overthrown, though there do seem to be a fair number of military campaigns.  Nonetheless, even if they were propped up by Yamato, local elites likely had a lot of autonomy, at least early on, even as they were coopted into the larger Yamato umbrella.  Yamato itself also saw ups and downs as it tried to figure out how to create a stable succession plan from one ruler to the next.  At some point they set up a court, where individuals from across the archipelago came and served, and they created alliances with Baekje, on the peninsula, as well as with another polity which we know of as Nimna.  Through them, Yamato continued to engage with the continent when the dynastic struggles there allowed for it.  The alliance with Baekje likely provided even more legitimacy for Yamato's position in the archipelago, as well as access to continental goods. Meanwhile the court system Yamato set up provided a means for Yamato to, itself, become a legitimizing factor. Hierarchical differences in society were already visible in the Yayoi period, so we can generally assume that the idea of social rank was not a new concept for Yamato or the other Wa polities.  This is eventually codified into the kabane system, but it is probably likely that many of the kabane came about, originally, as titles of rank used within the various polities.  Yamato's ability to claim to give—or even take away—that kabane title, would have been a new lever of power for Yamato.  Theoretically, other polities could just ignore them and keep going on with their daily lives, but if they had already bought into the social structure and worldview that Yamato was promoting, then they likely would have acquiesced, at least in part, to Yamato's control. Little by little, Yamato's influence grew, particularly on those closer to the center.  Those closer, and more affected, started to listen to Yamato's rules about kofun size and shape, while those further on the fringes started to adopt Yamato's traditions for themselves, while perhaps maintaining greater independence. An early outlier is the Dazai.  It is unclear whether this was forcibly imposed on the old region of Na and nearby Ito, or if it was more diplomatically established.  In the end, though, Yamato established an outpost in the region early on, almost before they started their practice of setting up “miyake”, the various royal granaries that appear to have also become local Yamato government offices in the various lands.  The Dazai was more than just a conduit to accept taxes in the form of rice from various locals—it was also in charge of missions to the continent.  Whether they were coming or going, military or diplomatic, the Dazai was expected to remain prepared.  The early iterations were likely in slightly different locations, and perhaps not as large, but still in roughly the area near modern Fukuoka and Dazai.  This was a perfect place not only from which to prepare to launch or receive missions from the continent, but also to defend the nearby Shimonoseki straits, which was an important entryway into the Seto Inland Sea, the most direct route to Naniwa and the Yamato court. The first iterations of direct Yamato control in Tsukushi—modern Fukuoka—claim to have been focused largely on being a last point to supply troops heading over to fight on the peninsula, not unlike the role of Nagoya castle on the Higashi-Matsuura peninsula in the 16th century.  Over time, though, it grew into much more.  The Weizhi, for its part mentions something in the land of Ito, where there were rooms set up for envoys from the continent, but the Dazai was this on steroids. Occasionally we see evidence of pushback against Yamato's expansion of powers.  Early on, some states tried to fool the envoys into thinking that they were Yamato, perhaps attempting to garner the trade goods for themselves and to take Yamato's place as the interlocutor between the Wa polities and the continent.  We also see outright rebellions—from Iwai in Kyushu, in the 6th century, but also from various Emishi leaders as well.  The Iwai rebellion may have been part of the impetus for setting up the Dazai as a way to remotely govern Tsukushi—or at least help keep people in line.  For the most part, though, as time goes by, it would seem that Yamato's authority over other polities just became tradition, and each new thing that Yamato introduced appears to have been accepted by the various other polities, over time.  This is likely a much more intricate process than even I'm describing here, but I'm not sure that it was necessarily a conscious one; as the concept of Yamato as the “paramount” state grew, others ceded it more and more power, which only fed Yamato's self-image as the paramount state.  As the elites came under the Yamato court and rank system, they were more closely tied to it, and so Yamato's increased power was, in a way, passed on to them as well.  At least to those who bought in. By the 5th century, we know that there were families sending people to the court from as far away as Hi no Kuni in Kyushu—near modern Kumamoto—and Musashi no Kuni in the east—including modern Saitama.  All of that said, while they may have subordinated themselves to Yamato in some ways, the various polities still maintained some independent actions and traditions.  For example, whatever their connection to Yamato, the tombs at Itoshima also demonstrate a close connection to the peninsula.  The horizontal entry chamber style of tomb—something we saw a lot in Iki, and which seems to have been introduced from the continent—started to become popular in the latter half of the 4th century, at least in the west of the archipelago. This is well before we see anything like it in Yamato or elsewhere, though it was eventually used across the archipelago.  Itoshima appears to have been an early adopter of this tomb style, picking it up even before the rest of the archipelago caught on, making them the OG horizontal chambers, at least in Japan. Ultimately, the image we have of Ito-koku is of an apparently small but relatively influential state with some influence on the cross-strait trade, with close ties to Yamato. The history of the region seems a bit murky past the Kofun period.  There are earthworks of an old mountain castle on Mt. Raizan that could be from the Asuka period, and in the 8th century the government built Ito castle on the slopes of Mt. Takaso, possibly to provide some protection to the Dazaifu, which was the Yamato outpost in Kyushu, and eventually became the main administrative center for the island.  It seems, then, that whatever power the country of Ito may have once had, it was subsumed by the Dazai, which was built a little inland, east of the old Na territory.  Furthermore, as ships grew more seaworthy over time, they could make the longer voyages straight to Iki or Tsushima from Hakata.  For the most part, the area of the Itoshima peninsula seems to have been merely a set of districts in the larger Tsukushi and then the Chikuzen provinces.  The area of Na, meanwhile, which is said to have had 20,000 households in the 3rd century—much larger than nearby Ito—was completely eclipsed by the Dazaifu after the Iwai rebellion.  After the fall of Baekje, the Dazaifu took on even greater administrative duties, and eventually took over all diplomatic engagement with the continent.  They even set up a facility for hosting diplomatic envoys from the continent.  This would come to be known as the Kourokan, and they actually found the ruins of it near the site where Maizuru castle was eventually built in what is now Chuo-ku, or the central ward, of Fukuoka city. From the Heian period onwards, the Harada family eventually came to have some power in the area, largely subordinate to others, but they built another castle on Mt. Takaso, using some of the old Ito Castle earthworks, and participated in the defense of the nation during the Mongol invasions. The Harada family rose briefly towards the end of the Sengoku Period, pushing out the Otomo as Hideyoshi's campaign swept into Kyushu.  They weren't quite fast enough to join Hideyoshi's side, though, and became subordinate to Kato Kiyomasa and eventually met their end during the Invasions of Korea. The Ito district at some point after that became part of the So clan's holdings, falling under Tsushima's purview, along with a scattering of districts elsewhere, all likely more about the revenue produced than local governance.  In the Edo period, there were some efforts to reclaim land in Imazu bay, further solidifying links with the Itoshima peninsula and the mainland, but that also fits in with the largely agricultural lifestyle of the people in the region.  It seems to have remained largely a rural backwater up into modern times, when the Ito and Shima districts were combined into an administrative district known as “Itoshima city”. Meanwhile, the Dazaifu continued to dominate the region of modern Fukuoka.  Early on, worried about a Silla-Tang alliance, the Yamato state built massive forts and earthworks were built around the Dazaifu to protect the region from invasion.  As the Tang dynasty gave way to the Song and Yuan dynasties, however, and the Heian court itself became more insular, the Dazaifu's role faded, somewhat.  The buildings were burned down in the 10th century, during the failed revolt of Fujiwara no Sumitomo.  The government never rebuilt, and instead the center of regional government shifted to Hakata, closer to the bay. Appointed officials to the Dazai were known as the Daini and the Shoni.  Mutou Sukeyori was appointed as Dazai Shoni, the vice minister of the Dazaifu, in the late 12th century.  Though he had supported the Taira in the Genpei wars, he was pardoned and made the guardian of Northern Kyushu, to help keep the region in check for the newly established Kamakura Bakufu.  He would effectively turn that into a hereditary position, and his family became known as the “Shoni”, with their position eventually coming to be their family name.  They would provide commendable service against the Mongol invasion, and eventually became the Shugo Daimyo over much of western Kyushu and the associated islands, though not without pushback from others in the region. Over time, the power of the Shoni waned and various other daimyo began to rise up.  The chaos of the Sengoku period saw the entire area change hands, back and forth, until Hideyoshi's invasion of Kyushu.  Hideyoshi divided up control of Kyushu, and Chikuzen, including the areas of Hakata and modern Itoshima, was given to Kobayakawa Takakage.  Hideyoshi also began to redevelop the port of Hakata.  After the battle of Sekigahara, Kobayakawa Hideaki, Takakage's adopted son and nephew to the late Hideyoshi, was transferred to the fief of Okayama, and the area of modern Fukuoka city was given to Kuroda Nagamasa, creating the Fukuoka Han, also known as the Kuroda Han. Nagamasa would go on to build Maizuru Castle on the other side of the Naka river from the port of Hakata, creating two towns with separate administration, each of which fell under the ultimate authority of the Kuroda.  Hakata, on the east side of the river, was a city of merchants while Fukuoka was the castle town, and largely the domain of samurai serving the Kuroda.  The Kuroda would remain in control of the Fukuoka domain through the Edo period, and only lost control at the very start of the Meiji, as the domain system in general was dissolved. Over that time, Hakata remained an important port city, and the samurai of Fukuoka were known for maintaining their martial traditions. In the Meiji era, samurai from the Kuroda Han joined with other Kyushu samurai, rising up during Saigo Takamori's rebellion.  Later, it would be former samurai and others from Fukuoka who would form the Gen'yosha, an early right wing, nationalist organization that would greatly influence the Japanese government heading into the latter part of the 19th and early 20th century. But that is getting well into more modern territory, and there is so much else we could discuss regarding the history of this area, and with any luck we will get to it all in time.  For now, this concludes our Gishiwajinden Tour—we traveled from Kara, to Tsushima and Iki, and then on to Matsuro, Ito, and Na.  From here the envoys traveled on to Fumi, Toma, and then Yamato.  Fumi and Toma are still elusive locations, with various theories and interpretations as to where they were.   For us, this was the end of our journey. Next episode we will be back with the Chronicles and getting into the Taika era, the era of Great Change.  There we will really see Yamato starting to flex its administrative muscles as it brings the various polities of the archipelago together into a single state, which will eventually become known as the country of Nihon, aka Japan. Until then, thank you for listening.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to us at 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.

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Seçim çalışmaları için geçen hafta dört günlüğüne geldiğim Ankara'dan tekrar salı günü Muğla'nın Milas ilçesine döndüm. Çarşamba günü çeşitli görüşmelerde bulunmak üzere Muğla merkezine değerli iş adamı kardeşim Veli Özaraz ve Demokrasi ve Birlik Derneği'mizin Bodrum şube başkanı iş adamı Ramazan Beyazıt Aydın'la giderken yolumuzun üstündeki Yatağan'a bağlı Pınarbaşı mevkiindeki tesise kahvaltı için girdiğimizde orada CHP'nin muhtarlarla düzenlediği kahvaltılı toplantıya denk düştük. Sağ olsun beni görür görmez CHP'nin Muğla Büyükşehir Belediye Başkanı, hâlihazırda Bodrum Belediye Başkanı olan Ahmet Aras ayağa kalkarak ‘Hoş geldin!' dedi. Nezaketle el sıkışıp kucaklaştık. Ayaküstü hasbihal ettik. Siyasetin bir nezaketi vardır. O nezaketi her daim her koşulda muhafaza etmek gerekir. xxxxx Siyaseti düşmanlık noktasına vardırmak ve kaba tarafgirliğe indirgemek herkese kaybettirir. O yüzden söz ve davranışlarımızda birbirimize karşı kırıcı ve kıyıcı olmamamız gerektiğine inanıyorum. Pekâala birbirimizi ziyaret edebilmeliyiz.. Birbirimizle diyalog üzre olabilmeliyiz. Bizi ziyarete gelmek isteyen bir CHP'li başkan adayına kapımızı kapatmak ne kadar yanlışsa, AK Partili adaya kapımızı sımsıkı kapatmak da bir o kadar yanlış. Birbirimizi pekâlâ işyerlerimizde de, evlerimizde de kabul etme olgunluğunu ve nezaketini göstermekten kaçınmamalıyız. İşyerimize veya ofisimize gelen bir AK Partili adaya nezaketinden dolayı teşekkür etmek, bu ziyareti sosyal medya hesaplarımızda paylaşmak insanlık ve adamlık örneğidir. Tersi de öyledir. Bunu yaptığı için birilerini cezalandırmaya kalkışmak, insanlık açısından en sorunlu davranış türüdür. Bu kaybettirir. Dışlamak veya cezalandırmak adına hareket ettiğimiz partileri de küçültür. Sevgiyle ve hoşgörüyle kucaklayan yeni tarz siyaset anlayışına ihtiyaç vardır. xxxxx Henüz bu olgunlukta olmadığımızı/olamadığımızı biliyorum görüyorum. En basit bir insani ilişkilenmeyi, ziyareti veya dostluğu bile siyasi linç vesilesi olarak gören bir siyasi tarafgirlik anlayışının hepimizi sürüklediği yer ise en hafif tabiriyle üzücüdür. Korkunç bir fanatizm üreten bu tarz partici anlayışın gerçekte hepimize kaybettiren zararlı bir anlayış olduğunu artık görmemizin vakti geldi de geçiyor. Birbirinin elini sıkmayan, birbiriyle kucaklaşmayan, sadece kendi doğruları üstüne kapanan, başkalarına gözlerini kör, kulaklarını sağır eden bir siyaset anlayışı, bence devletimizin bekası ve sosyal barışımız adına da önemli bir tehdit oluşturuyor.

Madini ya Coltan yamegunduliwa katika kaunti sita nchini Kenya, uchimbaji wa madini hayo unatarajiwa kuanza hivi karibuni.

Ever get discourage with trying to connect with your neurodivergent teen or young adult? You're not alone. This 3-part episode series dives into the crucial, yet often overlooked, link between neurodiversity (like ADHD or autism) and attachment styles. Experts Jason Grygla, LCMHC, MA and Dr. Jack Hinman, with over 50 years of combined experience, unpack the surprising ways attachment impacts emotional well-being in neurodivergent individuals. The highlights: Unmask some of the mystery: Understand how attachment styles, secure or insecure, can act as a shield or a hurdle for emotional health in teens and young adults with neurodivergent diagnoses. Double the challenge: Uncover the two-way street between attachment trauma and neurodiversity, and how they can intensify each other's impact. Hope for healing: Get practical guidance on navigating this complex interplay, with treatment strategies to nurture secure attachments and empower your neurodivergent loved one to thrive. About our guest: Jack Hinman is the Co-founder and Executive Director of Engage Young Adult Transitions. A young adult transition program in Cedar City, UT for adults ages 17 to 25 that their mental health is limiting their independence. Jack has been providing mental health and administrative services to individuals and families in a variety of treatment settings including hospitals, wilderness therapy programs, residential treatment centers and community mental health for over 20 years. He is a licensed clinical psychologist who is a passionate and committed clinician and administrator in helping young adults cross that bridge into healthy and engaging independence. This blend of clinical and administrative experience has provided Jack a comprehensive perspective of the therapeutic journey. He believes through the power of connection we thrive. Jack’s clinical foundations are driven in attachment theory. Jack has also serves on the board of directors for YATA, the Young Adult Transition Association. Jack loves living in the outdoor rich area of Cedar City with his wife of 25 years and their two teenage children. Jack is an avid mountain biker and a coach for his son’s high school mountain bike team. You can contact Jack at: jack@engagelifenow.com or http://www.linkedin.com/in/jack-hinman-engagelifenow ------------------------------------------- To take the free, 5 minute attachment style quiz mentioned in this episode to explore how childhood conditioning manifests in your adult relationships visit: https://www.attachmentproject.com/attachment-style-quiz/ ------------------------------------------- If you enjoyed today's episode, please take a minute to leave a quick review with some of your favorite take aways to help us bring you more helpful content. All you have to do is head HERE. Be sure to follow us on instagram.com/debbiegrygla/

Ever get discourage with trying to connect with your neurodivergent teen or young adult? You're not alone. This 3-part episode series dives into the crucial, yet often overlooked, link between neurodiversity (like ADHD or autism) and attachment styles. Experts Jason Grygla, LCMHC, MA and Dr. Jack Hinman, with over 50 years of combined experience, unpack the surprising ways attachment impacts emotional well-being in neurodivergent individuals. The highlights: Unmask some of the mystery: Understand how attachment styles, secure or insecure, can act as a shield or a hurdle for emotional health in teens and young adults with neurodivergent diagnoses. Double the challenge: Uncover the two-way street between attachment trauma and neurodiversity, and how they can intensify each other's impact. Hope for healing: Get practical guidance on navigating this complex interplay, with treatment strategies to nurture secure attachments and empower your neurodivergent loved one to thrive. About our guest: Jack Hinman is the Co-founder and Executive Director of Engage Young Adult Transitions. A young adult transition program in Cedar City, UT for adults ages 17 to 25 that their mental health is limiting their independence. Jack has been providing mental health and administrative services to individuals and families in a variety of treatment settings including hospitals, wilderness therapy programs, residential treatment centers and community mental health for over 20 years. He is a licensed clinical psychologist who is a passionate and committed clinician and administrator in helping young adults cross that bridge into healthy and engaging independence. This blend of clinical and administrative experience has provided Jack a comprehensive perspective of the therapeutic journey. He believes through the power of connection we thrive. Jack’s clinical foundations are driven in attachment theory. Jack has also serves on the board of directors for YATA, the Young Adult Transition Association. Jack loves living in the outdoor rich area of Cedar City with his wife of 25 years and their two teenage children. Jack is an avid mountain biker and a coach for his son’s high school mountain bike team. You can contact Jack at: jack@engagelifenow.com or http://www.linkedin.com/in/jack-hinman-engagelifenow ------------------------------------------- To take the free, 5 minute attachment style quiz mentioned in this episode to explore how childhood conditioning manifests in your adult relationships visit: https://www.attachmentproject.com/attachment-style-quiz/ ------------------------------------------- If you enjoyed today's episode, please take a minute to leave a quick review with some of your favorite take aways to help us bring you more helpful content. All you have to do is head HERE. Be sure to follow us on instagram.com/debbiegrygla/

Ever get discourage with trying to connect with your neurodivergent teen or young adult? You're not alone. This 3-part episode series dives into the crucial, yet often overlooked, link between neurodiversity (like ADHD or autism) and attachment styles. Experts Jason Grygla, LCMHC, MA and Dr. Jack Hinman, with over 50 years of combined experience, unpack the surprising ways attachment impacts emotional well-being in neurodivergent individuals. The highlights: Unmask some of the mystery: Understand how attachment styles, secure or insecure, can act as a shield or a hurdle for emotional health in teens and young adults with neurodivergent diagnoses. Double the challenge: Uncover the two-way street between attachment trauma and neurodiversity, and how they can intensify each other's impact. Hope for healing: Get practical guidance on navigating this complex interplay, with treatment strategies to nurture secure attachments and empower your neurodivergent loved one to thrive. About our guest: Jack Hinman is the Co-founder and Executive Director of Engage Young Adult Transitions. A young adult transition program in Cedar City, UT for adults ages 17 to 25 that their mental health is limiting their independence. Jack has been providing mental health and administrative services to individuals and families in a variety of treatment settings including hospitals, wilderness therapy programs, residential treatment centers and community mental health for over 20 years. He is a licensed clinical psychologist who is a passionate and committed clinician and administrator in helping young adults cross that bridge into healthy and engaging independence. This blend of clinical and administrative experience has provided Jack a comprehensive perspective of the therapeutic journey. He believes through the power of connection we thrive. Jack’s clinical foundations are driven in attachment theory. Jack has also serves on the board of directors for YATA, the Young Adult Transition Association. Jack loves living in the outdoor rich area of Cedar City with his wife of 25 years and their two teenage children. Jack is an avid mountain biker and a coach for his son’s high school mountain bike team. You can contact Jack at: jack@engagelifenow.com or http://www.linkedin.com/in/jack-hinman-engagelifenow ------------------------------------------- To take the free, 5 minute attachment style quiz mentioned in this episode to explore how childhood conditioning manifests in your adult relationships visit: https://www.attachmentproject.com/attachment-style-quiz/ ------------------------------------------- If you enjoyed today's episode, please take a minute to leave a quick review with some of your favorite take aways to help us bring you more helpful content. All you have to do is head HERE. Be sure to follow us on instagram.com/debbiegrygla/ Visit our website JasonDebbie.com

Şirket Hikayeleri kaldığı yerden devam ediyor! Bu bölümde sevgili Tuncay Turşucu; Yataş (YATAS)'ın hikayesini, şirkete yönelik ekonomi haberleri, bulunduğu sektörün dinamiklerini, geleceğe yönelik planlarını ve şirketin finansallarını yorumladı. İyi dinlemeler. Midas uygulamasını indir: https://app.getmidas.com/gmih/mie6gpeu Midas'ın Kulakları: https://www.getmidas.com/midasin-kulaklari Twitter: https://twitter.com/getmidas Instagram: https://www.instagram.com/get_midas/ Not: Bu içerik, içeriğin yayınlandığı günkü veriler ve haberler baz alınarak hazırlanmıştır. Eğer varsa içerikte geçen hedef fiyat tahminleri, uzman ve analist yorumları bu içeriğin yayınlandığı tarihte geçerlidir. Bu tahmin ve yorumlar zaman içinde değişkenlik gösterebilmektedir. Bu podcast'te yer alan haberler ve haberlerin içerdiği şirketler hakkındaki bilgiler yatırım danışmanlığı kapsamında değildir. Bahsi geçen hisselerdeki; hisse adı, fiyatı ve grafikleri de dahil temsilidir, yatırım tavsiyesi değildir.

Koltukta, yerde, hatta bir partide amfinin üstüne kafamı koyarak bile uyuyabilirim ama ben yatağımda yatamıyorum. Nedenini merak ediyorsanız, çocukluğuma inmemiz gerekiyor. Uykunuzu düzenlemeye yardımcı olan Vitafenix'in Serenita ürününü incelemek ve satın almak için: https://www.vitafenix.com/urunler/serenita İlgili Makaleler: The Sedative Effect of Non-Alcoholic Beer in Healthy Female Nurses https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3399866/

Akbelen'den Vazgeçmiyoruz AKBELEN ORMANINI ve ZEYTİNLİKLERİMİZİ VERMEYECEĞİZ! #AkbelenİçinAdalet #ZeytinİçinAdalet #İkizköyİçinAdalet Bizler, 40 yıldır Muğla'daki Yeniköy, Kemerköy ve Yatağan termik santrallerinin ve kömür madenlerinin yıkıcı etkileri altında yaşıyoruz. 15 kilometre boyunca kesintisiz uzanan kömür madeni en son İkizköy'e dayandı. Linyit Sahasının hemen dibinde; Yeniköy Termik Santrali'ne 7 km mesafede yıllardır hayatta kalma mücadelesi veriyoruz. Şimdi de elimizde kalan son doğal alanı, Akbelen Ormanımızı; içinde ve çevresinde bulunan binlerce zeytin ağacına rağmen yok etmeye çalışıyorlar. Akbelen Ormanı'nın kömür madeni için elimizden alınmasına izin vermeyelim!  Çoktan emekliye ayrılması gerekirken 2014 yılında özelleştirilen termik santrallerin ve kömür madenlerinin ömrü, şimdi, Çevresel Etki Değerlendirmesi (ÇED) bile yapılmadan, 25 yıl daha uzatılmak isteniyor.  Son 4 yıldır, kömür madenini genişletmek üzere elimizden alınmak istenen Akbelen Ormanımız ile son kalan zeytinliklerimiz, tarım alanlarımız, köyümüz için mücadele ediyoruz. Buralar da kömüre kurban edilirse evsiz, topraksız, işsiz kalan bizler de binlerce Muğla köylüsü gibi köyümüzü bırakıp kente göçmek zorunda kalacağız.  Artık doğamızı, yaşam alanlarımızı kömüre feda etmek ve ömrümüzden bir 25 yıl daha vermek istemiyoruz. Geleceğimizle ilgili söz hakkımızı talep ediyoruz!   Daha fazlası için: https://ikizkoydireniyor.net/ https://linktr.ee/ikizkoydireniyor            Ek olarak podcastimizde bahsettiğimiz linklere buradan ulaşabilirsiniz:                         İmza Kampanyası için: https://www.change.org/p/akbelen-orman%C4%B1-n%C4%B1-ve-zeytinlikleri-vermeyece%C4%9Fiz-akbelenedokunma-tctarim-ibrahimyumakli-csbgovtr-mehmetozhaseki-tcenerji-abayraktar1-limakenerji Instagram: https://www.instagram.com/ikizkoy.direniyor/                                                                             Twitter: https://twitter.com/ikizkoydireniyo       Moderatörler: Rıdvan TÜZEMEN ve Aykut Tüzemen Konuklar: Necla Işık ve Esra Işık Erişim Kanallarımız https://linktr.ee/MozartCulturesPodcast Doğa ve insan bir bütündür. Doğayı korumak ve doğal yaşama saygı göstermek için yapabileceğimiz bireysel ve toplumsal çalışmaları konunun uzmanları ile bir araya geldiğimiz “Doğanın Sesine Kulak Ver” adlı podcast serisinde konuşuyoruz! Mozartcultures; Türkiye' de tamamı gönüllülerden oluşan ve kâr amacı gütmeyen bir kuruluş olarak,sanatı ve bilimi güneşin doğup battığı tüm topraklara yayabilmek amacıyla çıktığımız bu yolda sizlere çok değerli podcast yayınları dinletmeyi amaçlıyoruz.

İzlanda, Grindavik civarındaki volkanik faaliyet nedeniyle alarm durumuna geçti. Yatağan'daki antik kentte 2-3 yaşlarındaki çocuklara ait 1.900 yıllık ayak izleri keşfedildi. Gault&Millau, 2024 rehberi ile Türkiye'ye geleceğini duyurdu. Bu bölüm Migros Uygulaması hakkında reklam içermektedir.Migros Sanal Market, Migros Hemen, Migros Yemek, Tazedirekt, Macroonline, Migros Ekstra ve Migros'un en yeni markası Mion, tüm ihtiyaçlarınıza yanıt vermek üzere Migros Uygulamasında.

"Promise na promise. Sige, para mas mapanatag ka… heto ang sisiguraduhin ko sa ‘yo. Sa oras na masaktan kita hinding hindi ko mapapatawad ang sarili ko." #DearMORAyawNaYata - The Ardy Story Youtube: https://www.youtube.com/c/MOREntertainment Twitter: https://www.twitter.com/MORentPH Instagram: https://www.instagram.com/morentertainmentph

Yata has been a decades-long feature of the music scene in the Chippewa Valley region of Wisconsin, and an inveterate collaborator with so very many musicians of the area, enhancing his own songwriting, guitar, and wonderful singing skills with all kinds of instruments and harmonies.

Kur'an-ı Kerim'de “Tekâsür Sûresi”nden sonra gelen sûre “Asr Sûresi”dir. Üç âyetten oluşur. Meâli şöyle: 1. Asra yemin olsun ki, 2. İnsan mutlaka ziyandadır. 3. Ancak iman edenler, salih amel işleyenler, birbirlerine hakkı ve sabrı tavsiye edenler müstesna. “Asr” kelimesinin pek çok mânası var. Ancak genellikle “zaman” anlamı kullanılıyor. “Zaman”ın anlaşılması ve kavranması hayli zor iştir. M. Hamdi Yazır'ın tefsirinde bu konuda geniş bilgi verilmektedir. Ben zamanı tarif eden şu şairane cümleyi veriyorum: “Varlığa benzer bir varlık, yokluğa benzer bir yokluk”. Son bir izah daha var ki, bunu günümüze uygun gördüğüm için tercih ediyorum. O da Hz. Peygamber ile başlayıp kıyamet ile sona erecek olan zaman dilimi, yani “âhır zaman”. Peygamberimiz “son peygamber” olduğu için aynı zamanda “âhır zaman peygamberi”dir. M. Hamdi Yazır'ın “çağ” anlayışı şöyle: Kur'an'da insanlık tarihi açısından zamanın üç kısma ayrıldığı görülür. (Yani İlk Çağ, Orta Çağ; veya Taş Devri, Yontma Taş Devri vb. gibi değil) Birincisi Hz. Musa'ya Tevrat'ın inmesinden önce geçen zaman. İkincisi Tevrat'tan Hz. Peygamber'e gelinceye kadar geçen zaman. Üçüncüsü Hz. Peygamber'in ortaya çıkması ile başlayıp, kıyamete kadar sürecek olan “âhır zaman”. Buradan “Tekâsür”e dönebiliriz. Bir önceki yazımızda dile getirilen “çokluk” meselesine. Âhır zaman dünya-insanlık tarihinde “çokluk”un rekor seviyede görüldüğü bir devir. Hz. Peygamber bu çoğalmanın kendi döneminden bu güne doğru artarak devam eden bazı unsurlarını “kıyamet alâmeti” olarak zikretmiştir. Msl: Sarhoşluk veren içkilerin çoğalması, zinanın çoğalması, zenginlerin yaptıkları şatafatlı binaların çoğalması (Halk arasında “zina ile binanın” çoğalması darbımesel olarak tekrar edilir), fitnenin ve insan öldürmenin artışı (öldürücü modern bomba ve silahlarla yapılan savaşları düşünün), servetin çoğalması. Hadisler dışında bazı “fiten” ve “melâhim” kitaplarında bu kıyamet alametlerinin sayısının fazla olduğu görülür. Biz bu “çoklukla övünme ve gurur”un yerine minimal (sade) bir hayatı, eşyanın esaretinden kurtulmayı; niceliğin egemenliğine karşı niteliğin tercih edilmesini koyuyoruz. “Asr sûresi”nde “ziyanda olan insan” diye tarif edilen kalabalık “âhır zaman”da Çağdaş Küresel Medeniyet'e mensup, kapitalist hayat tarzının mensuplarıdır. Sanayi Devrimi ile başlayan fabrikasyon üretim, her tür eşyanın akıl almaz biçimde çeşitlenerek insanoğlunu kuşatmasıyla neticelendi. Çağdaş insan bir bakıma “eşyanın esiri”dir. “İhtiyaç”lar sun'î olarak “çoğaltılmış”tır. Yatağından uykulu kalkan her fert önce akıllı telefonuna bakarak rakamların büyüsüne tabi olur. Çağdaş insan kargadan başka kuş, “büyüme rakamları”ndan başka rakam tanımaz. Oysa Mehmet Âkif Ersoy bakınız “Asr Sûresi” için neler yazmış. Hâlık'ın nâmütenâhi adı var en başta Hak Ne büyük şey kul için hakkı tutup kaldırmak Hani ashâb-ı kiram ayrılalım derken birbirine Mutlaka “Sûre-i Vel'asr”ı okurmuş bu neden Çünkü o meknûn o büyük sûrede esrâr-ı felâh Başta iman-ı hakiki geliyor sonra salâh Sonra hak, sonra sebat, işte kuzum insanlık Dördü birleşti mi yoktur sana hüsran artık

"Libraff"la "Söhbətgah"da "Bu kitabı niyə oxumalıyam" rubrikasının yeni mövsümü davam edir. Bu dəfə podkastlarımızda adını dəfələrlə çəkdiyimiz Viktor Frankl-ın "Hər şeyə rəğmən həyata "HƏ" de" kitabından danışdıq. Kitabda çox maraqlı və vacib mesajlarına toxunduq. Kitabı onlayn https://www.libraff.az saytından əldə edə bilərsiniz.Təşəkkürlər Libraff: https://www.instagram.com/libraff.az/

„It's a holiday in Crimea. It's tough, kid, but it's life.”   Zum zweiten Mal nach Oktober 2022 war die Brücke von Kertsch das Ziel eines erfolgreichen Angriffes. Das hindert Russland aber nicht daran, auf der Krim Urlaub zu machen. Wenn alle Stricke reißen, so O-Ton #Putin, könne man die Halbinsel ja immer noch über das Festland erreichen. Nachdem schon Erdoğan seinen Yatağan in den Rücken des russischen Bunker-Zaren gestoßen hatte, zeigt nun auch die Ukraine keinerlei Respekt für russische Befindlichkeiten während der Sommerferien.   Mit Markus Pöhlking und Thomas Leurs reden wir über russische Krim-Fantasien und ukrainische Realitäten. "Die verlorene Insel" von Natliya Gumenyuk wurde 2020 veröffentlicht. Es dokumentiert Geschichten von der Krim seit der Besatzung 2014. https://www.amazon.de/Die-verlorene-Insel-Geschichten-besetzten/dp/3838214994 Denis Trubetskoy im Gespräch mit dem Ostausschuss-Team über die Geschichte der Krim https://open.spotify.com/episode/2vOZHbZv0Qbqc0JnaGu4O5?si=fed14a8a65e14226 --- Support this podcast: https://podcasters.spotify.com/pod/show/russlandwatcher/support

We are back looking at Buddhism in the archipelago, this time in the reign of Nunakura Futodamashiki, aka Bidatsu. For references and more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-88   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 88: Let's Give This Buddhism Thing Another Try. This episode we are going to return to the story of Buddhism in the archipelago—specifically what was going on into the next reign.  And what a fortuitous episode to do it on as well.  For those who aren't aware, “8” is an auspicious number in Buddhism, so I figure for episode 88, this makes for a decent topic. Now back in Episode 86, we saw the death of Ame Kunioshi, aka Kimmei Tennou, in 576 CE, just as a delegation of envoys arrived from Goguryeo.  As we noted at the time, Nunakura Futodamashiki no Mikoto, aka Bidatsu Tennou, succeeded him to the throne.  You may recall that Nunakura was the second son of Ame Kunioshi and his Queen, Ishihime.  His older brother, Yata no Tamakatsu no Ohoye appears to have been the Crown Prince, but then he passed away, and so Nunakura was raised up in his stead. In many ways, Nunakura represents the Old Guard at this time.  The Chronicles make it clear that he is a classical heir, descended through multiple royal lineages.  His father, Ame Kunioshi, was of course the latest in the lineage descending from Wohodo no Ohokimi, aka Keitai Tennou, while his mother, Ishihime, was the daughter of Takewo Hiro Kunioshi Tate, aka Senka Tennou, Ame Kunioshi's brother by another mother—quite literally.   In fact, one wonders if the reason for Magari no Ohine and Takewo, aka Ankan and Senka Tennou, even being mentioned as sovereigns in the Chronicles may have been because of the way that they therefore legitimized Nunakura's own reign, as some scholars have suggested that they really may not have ruled at all, and that really it was all Ame Kunioshi during that entire period that their reigns covered.  After all, most of the sovereigns up to this point have been descended through multiple royal lineages, and even Magari no Ohine and Takewo's reigns were depicted as though they were simply regents, holding the seat for their younger and more legitimate brother. Nunakura held fast to the old traditions in another way, too: We are pointedly told in the Nihon Shoki that, though he was of good character, he was not a Buddhist.  This is perhaps a curious statement to make—after all, none of the previous sovereigns have really been Buddhist, either—but then this is the first sovereign to take the throne since the archipelago had been exposed to Buddhist teachings, at least according to the narrative. From our perspective today, that doesn't seem all that strange.  Buddhism had just come to the archipelago and, honestly, it hadn't made that much of a splash from what we can tell.  Back in Episode 85, Soga no Iname had set up a temple and started worshipping an image that had come from the continent, but that initial attempt was sabotaged by others, including Mononobe no Okoshi.  The old families were, of course, rather invested in the system of rituals around their local kami and the socio-political power they derived from being in charge of those same rituals. Soga no Iname had passed away towards the end of the previous reign, and his son, Umako, took up the mantle as head of the Soga family, and his father's position as Oho-omi.  Meanwhile, Mononobe no Okoshi had also passed away, and it seems that at the head of the Mononobe family as a man by the name of Yuge no Moriya, who was confirmed in his position as Ohomuraji by the new sovereign—or at least that is what the Nihon Shoki tells us, and it may be because of his prominence in the story to come.  The Sendai Kuji Hongi claims that it was Moriya's brother, Ohoichi no  Mikari, who was made Ohomuraji, but there is little else.  Regardless of whether it was Moriya or Mikari, the power dynamics between the Soga and Mononobe families were still in a similar to the previous reign, just in new hands. Now, for all that the Chronicles stress how much Nunakura was not a Buddhist, neither was he particularly nativist.  He enjoyed the Classics that were being imported from the mainland, and presumably was able to read in the continental fashion.  He was also interested in ensuring good relations with the Korean peninsula—with both Yamato's traditional ally of Baekje, but also with the growing kingdom of Silla.  Still, Buddhism was off the table for him. For the most part his reign started similar to any other.  After coming to the throne, in 572, he confirmed his wife as Queen, with his mother being hailed as the Queen Mother.  He also set up his own palace site at Ohowi in Kudara, in the land of Kawachi.  Interestingly this appears to place him outside of the Nara basin—certainly outside of the lands of the Soga.  However, the area that he settled in, Kudara, is interesting because that is the same reading given to the characters for “Baekje”.  In fact the kanji, or Sinitic characters, that they use are the same as “Baekje”, and if you didn't know otherwise you would likely read them as something like “Byakuzai”.  However, just as many characters for the Han and Tang dynasties are read as “Kara”, likely referencing the fact that things came to the archipelago through the Kara states, the name for Baekje was rendered as “Kudara”. And to be honest, I've never seen a good reason why the characters came to be read this way, or even whether or not that was the reading when the Chronicles were compiled.  Certainly it was the authoritative reading later on, and there are plenty of placenames that use that reading as “Kudara”.  Still, I'm not absolutely certain when that reading became common, but that is how these kanji are often pronounced, today, for whatever reason. Now just because Nunakura wasn't a Buddhist didn't mean that Buddhism wasn't still making inroads into the islands.  And while the Soga family would stand at the forefront of Buddhist proselytization, our first actor is actually a little different, and largely forgotten, from what I can tell.  His name was Ohowake no Miko, or the royal prince Ohowake. This name doesn't do a lot to help us identify him.  He's a royal prince, meaning he had a direct claim to the royal lineage, born to one of the sovereigns or their progeny.  “Oho” means “Big”, or “Elder”, and “Wake”, well, that's a bit more complicated.  Based on the way it is used in older names it would appear to be a title or honorific of some kind.  Traditional Japanese etymology claims that it comes from the fact that “Wake” comes from “Wakeru”, to break, cut off, or separate.  So basically they come from a line that has been “cut off” from the royal lineage, but they still have royal blood.  This seems a little suspect to me, personally.  I do wonder if it could be related to the term “Waka”, which also shows up a lot in names, but that is a stretch.  Instead, I think it may be an old title, or kabane, for a person of not insignificant rank.  Still, it isn't clear what is meant, and even then, this is a pretty generic name that doesn't tell us much about who this guy actually was.  One theory is that this is another name for someone mentioned elsewhere in the Chronicles, perhaps even one on the later sovereigns.  People at the time that the Chronicles were written knew who it referred to, but it is much harder to piece together, today.  Another suggestion is that this “Ohowake” was someone who was otherwise written out of the history for some reason—all except for here.  Of course, why they were written out one could only fathom a guess.  Finally, there is the thought that the name could be misspelled.  Back in the time of hand copying, over thousands of copies it would be easy to slip up once or twice in the thousands of characters they had written, already.  Later scribes then faithfully copied the mistake, and suddenly a new name is born.  Even then, though, I'm not sure we could make a good guess as to who this really was. What we do know is that in 577, this royal prince known only as “Ohowake” in the Chronicles went to Baekje, presumably as an ambassador for Yamato, and returned with religious books and six individuals, including monks, a nun, an architect, and a Buddhist image maker.   It is significant, that what this royal prince brought back was more than just books this time.  Now, there were artisans being imported who could actually make Buddhist statues and temples here in the islands.  They would have known how those temples were built, the significance of the layout, how the wooden beams were carved, and even how the distinctive rooftiles were made.  And this wasn't just different craft techniques - there were rules for how a temple was supposed to be constructed, the different buildings, even the relics to be buried underneath a building to help make it sacred.  Likewise the images also followed particular rules.  Whether it was the image of the Buddha, or of one of the many accompanying deities, it wasn't enough to be a stone carver or a woodworker—Buddhist imagery was its own thing.  All of this was very different from other artforms and architecture in the archipelago at the time.  It is also telling that Ohowake brought back monks and a nun.  Specifically they had brought monks who specialized in various practices, including meditation and mantra recitation.  You may recall that earlier the people of the archipelago had received images and texts, and it seems that Soga no Iname was trying to piece together what to do based on the texts—likely interpreting all of it through the eyes of the local religious practices of the time.  An ordained monk and an ordained nun, however, would have known the proper rituals and how they were to be conducted.  But almost more importantly, you needed Buddhist monks and nuns to make other Buddhist monks and nuns —although technically you typically need more than that, you should have a Sangha, a Buddhist community.  While traditions vary, it would seem that you need at least four monks to make a Sangha, and some traditions require at least ten —and I presume the same or more for women.   Whether or not they could authoritatively conduct all of the rites, the monk and the nun could, one assumes, teach how they were supposed to be done.   These newcomers appear to have been ensconced at a place called Ohowake-ji, or Ohowake temple, in Naniwa.  Some suggest that this may be in error and that “Ohowake” was a typo for “Ohogori”, an official residence for envoys traveling to and from Japan.  If this latter is true, then much like Soga no Iname had turned his house into a temple, these Buddhist teachers may have been staying at the Ohogoori-ji, and there was a scribal error of “Wake” for “Goori”.  This theory also notes that the word “Ji”, or “Tera” in the kun'yomi reading, originally meant an official government building, but gradually shifted to referring to Buddhist temples as Buddhism made its way across the desert, through Yellow River and Yangzi river valleys. By the time it made it to the Korean peninsula and across the strait to the Japanese archipelago, Buddhist temples were all using the suffix “-Ji”.  The problem with this theory is that we don't really see the character “ji” or “tera” used in the government building sense in other instances from this time, and so it seems a bit of a stretch to suggest that is what is going on here.  Personally, I envision that they did stand up a temple, though the actual location and design—let alone the artifacts within—have been lost to time.  Ohowake's import of Buddhist expertise wasn't it for Buddhism during Nunakura's reign, however, as things continued to trickle in.  In 579, for example, Silla envoys brought a Buddhist image, indicating that they, too, had taken an interest in this foreign religion, and they were using it as part of their diplomacy.  This may have been a further reason to pressure Yamato to at least look into the religion and join the larger world of Buddhist countries, but it doesn't seem to have swayed the sovereign—at least not in any obvious way. Five years after the gift from Silla, in 584, Soga no Iname's son and heir, Soga no Umako, decided to give this interesting new religion another go.  The atmosphere by this point was a little different: still not entirely hospitable, but there had clearly been more and more interest in Buddhism since its first arrival fifty years before.  In addition to the growing acceptance of this foreign religion, however, there were some key political aspects as well that may point to why Soga no Umako decided to act. You see, Nunakura, at the start of his reign, had been married to a woman named Hirohime, who was the daughter of Okinaga no Mate no Miko.  The Okinaga family doesn't get quite as much press as others, but seems to have been relatively powerful; and let's not forget that there was a sovereign, Okinaga Tarashi Hime, aka Jinguu Tennou.  They had not only supplied Hirohime as a daughter to the current sovereign, but their name is found in the lists of people who had produced wives of the sovereign going back for several generations.  Hirohime was the queen, and no doubt one of her progeny was expected to eventually come to the throne and rule as sovereign.  However, in 576, just five years into Nunakura's reign, Hirohime passed away.  This tragic event nonetheless left a bit of a political void in the form of the Queen, whose offspring would no doubt possess some serious political chops, whether or not they actually ruled.  Fortunately for the Soga, they had an answer: Toyomike Kashikiya Hime, the daughter of Amekunioshi and Kitashi Hime, which made her half-sister to Nunakura, but more than that, it made her the niece of none other than Soga no Umako, since her mother was also a child of Soga no Iname.  And without spoiling too much, put a pin in her name—we will definitely be coming back to her in later episodes.   It is unclear whether Kashikiya Hime was already one of Nunakura's  consorts or if she was instead promoted directly to queen, based on the way the Chronicle talks about it, but Queen she did become.  We are told that she was taken up at the “urging of the court”, and probably by certain prominent figures therein, and so the Soga's plan to marry their daughters into the royal lineage and thus use blood ties to more closely bind themselves to the central authority appears to have been working. This also meant that as Umako tried once again to get Buddhism off the ground, he now had a supposedly friendly figure in the royal bedchamber, who could help whisper in the sovereign's ear.  So he had, presumably, a little more clout than his father had when he had tried to set up a temple. To start things off, Soga no Umako had heard about two Buddha images in the archipelago, and he went about acquiring them.  The first was a stone image of Miroku, aka Maitreya, the future Buddha who was said to come in another four to nine thousand years to remind people of the Dharma once again.  This had been brought from Baekje by an immigrant known to us as Kafuka no Omi.  The other was an image of the Buddha, presumably Gautama, the historical Buddha, in the possession of one Saheki no Muraji. With these images in his possession, Soga no Umako went looking for someone with previous knowledge of Buddhist practices to assist.  To do this he enlisted the help of Kurabe no Sukuri no Shiba Tattou, along with others.  Tattou is traditionally thought to have come from the continent, possibly as early as 522 CE, about 63 years earlier.  The Fuso Ryakki, compiled in the eleventh century, claims he came from the “Great Tang”, even though that dynasty had yet to have been established, and that he had immigrated to the country of Yamato, where he built a grass hut and installed an image of the Buddha.  While this is likely a bit of exaggeration on the part of the ancient chroniclers, to make Tattou seem like the perfect Buddhist resource, it is likely that Tattou did come from the continent or was a descendant in the first or second generation, and that he had some knowledge about the religion.  This made him perfect for Soga no Umako, who needed someone who knew what to look for in others who might be able to assist him in once again setting up a temple of his own. Sure enough, Tattou found someone: a former monk from Goguryeo, named Ebin in Japan, now living in Harima, who had gone back to being a layperson.  This is not as unusual as it may seem, as there are many reasons that someone might leave the monkhood, and even later return back to it.  Whether or not he was currently an ordained and practicing monk, Ebin would have known the rites and how to proceed. Here I would note that it seems a bit odd that Umako would have searched high and low throughout the immigrant community if the temple of Ohowake was still there in Naniwa.  Why didn't they just ask someone from that temple to come and get things kickstarted for them?  Unfortunately, we don't know, though it is possible that the temple of Ohowake had already failed for some reason. And so the former monk, Ebin, was brought on board Umako's little project, and there are some sources that suggest there was a nun as well, known as Houmei, but I didn't notice her name in the Nihon Shoki.  Ebin—and possibly Houmei—were first told to instruct none other than Tattou's own daughter, Shima, or possibly Shimane, to become a Buddhist nun.  This may have been at least in part because Tattou's family clearly already had some familiarity with Buddhism, and there may have also been some linguistic advantages depending on the languages they knew and spoke—especially as much of what had come over was probably written in Sinic characters. Shima was given the Buddhist name of Zenshin, or more appropriately Zenshin-ni.  This was another common practice, at least in East Asia, where new initiates would take a Buddhist—or more appropriately a Dharma—name when they were ordained.  We'll see this a lot, and you have no doubt encountered such names elsewhere.  They are typically made up of two kanji, or Sinitic characters, and pronounced with the On'yomi reading.  The name is often given by a teacher and emphasizes some Buddhist virtue or teaching that is considered particularly apt.  In this case “Zenshin” would appear to mean something like “Auspicious Belief”. Two other women were taken on as students—or possibly as servants, or just junior nuns—along with Zenshin.  They were Toyome, daughter of Ayabito no Hoshi, who became Zenzou, which would seem to indicate “Meditative Storehouse”; and Ishime, daughter of Nishigori no Tsubo, who became Ezen, or something like “Blessed Fortune”. With three nuns, Soga no Umako built a Buddhist Temple onto the east side of his home where he enshrined the stone image of Miroku, or Maitreya, the future Buddha, and he had the three newly minted nuns worship there while Shiba Tattou and Hida no Atahe provided them support and sustenance. Although they were ordained and worshipping a Buddhist image, it is interesting that Umako chose women to become nuns, rather than monks.  There is some thought that, for all of the Buddhist instruction, Umako was still following a popular indigenous model of worship, where the three women were essentially acting in place of female shamans, a tradition that would appear to have been common on the archipelago all the way back to Queen Himiko, and hinted at in various places within the Chronicles, including the very stories of the kami themselves.  One also questions just how much the women knew regarding Buddhist practice, despite having a teacher who was formerly a monk.  There are some suggestions that the women themselves were rather young, with one note claiming that Zenshin was only twelve years old when she was ordained—hardly an age where one expects her to be leading, let alone teaching, about a foreign religion from another country. Furthermore, the terms used surrounding the nuns' “worship” also leads one to wonder.  The word used is “sai” or “matsuri”, which is sometimes translated as “maigre faire”, or abstinence, but here likely refers to some kind of meal or feast.  This was possibly a Buddhist vegetarian feast, though the idea of a feast as worship seems to dovetail nicely once again into the local practices surrounding kami worship as well. From this first meal, Tattou supposedly found a “relic”, by which would seem to be meant a relic of the Buddha.  Now what a relic of the Buddha was doing in the Japanese islands, so far away from the Indian subcontinent, might seem to be a pertinent question, but that is where you would be wrong.  You see, according to some traditions, the body of the Buddha had transformed through miraculous processes into hard crystal or glass stones, which themselves had made their way across the world.  This was fortunate for Buddhists, who therefore didn't need to send away for fresh relics from India every time they needed to found a new temple, they just had to find appropriate relics where they were. To test the relics—we aren't given much more of a description of what they were—Soga no Umako took a giant iron maul and brought that hammer down on the relic Tattou had found.  However, rather than the relic shattering, the iron maul broke, instead, along with the block of iron they had put underneath of it.  After testing its strength, the relic was placed in water, where it would float or sink depending on what was desired.  These supposedly proved that the relic was holy, and so it was used to inaugurate a new pagoda.  The pagoda was built on top of the Hill of Ohono, or large field, and we are told that they had the nuns conduct another ritual feast prior to placing the relic in the top of the pagoda, recalling the purpose of the pagoda as the replacement for the stupa, the repository for relics of the Buddha at a temple complex. In the background of all of this, Yamato was apparently experiencing their own epidemic.  We are told that pestilence was in the land, and Soga no Umako himself became ill.  Trying to ascertain the cause of his own illness, Umako enlisted a diviner, who told him that the pestilence was a curse sent by the Buddha worshipped by Soga no Umako's father, Soga no Iname.  Once again we see the Buddha being treated more like a kami.  After all, why would the one who came to save all sentient beings curse someone?  And yet they did seem to believe that this curse was due to the way that the previous temple that Iname had set up had been torn down and the image tossed, unceremoniously, into the Yodo river. And since the cause of the pestilence had been determined by a diviner, apparently that was enough to get Nunakura on board.  Whether or not he personally worshipped the Buddha, he allowed Umako to worship the image so that he could appease his father's gods and hopefully recover. Shortly thereafter—less than a week later, if the dates are to be believed—we start to really get a sense of déjà vu, as Mononobe no Yugehi no Moriya, son of Mononobe no Okoshi and the current Ohomuraji of the Mononobe family, remonstrated Nunakura over this whole Buddhism thing.  Just as Okoshi had done decades previously, Moriya claimed that the whole reason that there was an epidemic in the first place was because they had once again welcomed Buddhism into the land, and that they needed to put a stop to it.  Nunakura was swayed by his arguments, and he took back what he had said and issued an edict that demanded that the worship of Buddhism cease. Here we see, once again, the destruction of the Buddhist temple, but this time around we are given much greater detail.  For one thing, Moirya seems to have taken rather a lot of pride in this.  He went to the temple with his men, sat down in a chair, and from there he oversaw the destruction of the pagoda, the temple, and even the stone image.  Whatever couldn't be destroyed was taken to the Naniwa canal and thrown into the waters. As he did all of this, the Chroniclers record that there was wind and rain, but no clouds, not quite unlike the idea of a fox's wedding—an interesting phenomenon where you can have the sun, usually in the morning or late afternoon, shining at the same time that rainclouds overhead are opening up the heavens are pouring down. Moriya simply donned a raincoat, and then he upbraided Soga no Umako and all of his followers, trying to shame them.  He then had Sukune call forward the various nuns, who were stripped of their “three garments”, a term for the traditional Buddhist robes, although in East Asia this was eventually replaced with the single kesa over several lower garments, to help fend off the cold.  Here it is unclear if just a kesa is meant, or if they were dressed in an attempt at clothing from the Indian continent.  The nuns were then imprisoned and flogged at the roadside station of Tsubaki no Ichi, otherwise known as the Tsubaki Market. Despite thus cleansing the land of Buddhist influence for the second time, the pestilence didn't stop, and people continued to grow ill and die.  In fact, there was an embassy planned to talk about the Nimna situation once again, but both the sovereign, Nunakura, as well as Mononobe no Moriya himself, became ill and were afflicted with sores.  Once again, the land was plagued and people were dying.  According to the Chroniclers, who were, of course, writing after the fact in a well-established Buddhist state, the people started to privately complain that clearly Buddhism hadn't been the problem.  In fact, perhaps Soga no Umako's diviner had been correct all along and the plague was actually because they *hadn't* accepted Buddhism, rather than a punishment for neglecting the local kami. A few months later, Soga no Umako sent another message to the sovereign.  He was still ill, and hadn't recovered, even with Moriya “purging” the influences of Buddhism.  Umako claimed that the only things that would cure him were the Three Precious Things, which is to say the Sanzou, or the Three Treasures of Buddhism:  The Buddha, Dharma, and Sangha.  Based on the severity of the disease, Nunakura authorized him to worship privately, and the nuns were allowed to assist him.  He rebuilt the temple and he provided for the nuns, himself.  Eventually, Umako recovered, but unfortunately, the sovereign did not.  Nunakura Futodamashiki, aka Bidatsu Tennou, died in 585, laid low by the plague that had swept through the land. At the funeral, the politics were on full display.  Soga no Umako had no love lost for Mononobe no Moriya, nor vice versa.  As Umako was delivering a speech, Moriya made a comment that with his extremely long sword at his side, Umako looked like a fat little sparrow that had been pierced through by a hunting shaft.  Meanwhile, Umako noted that Moriya was shaking as he gave his speech—whether from emotion, nerves, or something else we don't know—and so Umako suggested hanging bells on him, so that they would jingle as he shook.  From this rap battle on out, the feud between the Mononobe and the Soga would only grow. There is another account of all of this, buried amongst everything else, that claims that Mononobe no Moriya, Ohomiwa no Sakahe no Kimi, and Nakatomi no Iware no Muraji all conspired together to destroy the Buddhist religion.  They wanted to burn the temple and pagoda that Soga no Umako had built, but Umako opposed the project and would not allow it, or so we are told.  Here it is unclear if we are talking about the previous temple or the rebuilt one, but the names here are interesting.  Of course we know that the Soga and the Mononobe were going at it, and the inclusion of Nakatomi no Iware simply picks up the previous alliance between the Mononobe and Nakatomi, both of whom had been active during the assault on Soga Iname's temple.  Lastly, though, there is Ohomiwa no Sakahe no Kimi, which is interesting.  This figure would appear to be from the Ohomiwa family and region, likely drawing some amount of respect from their connection with Mt. Miwa itself, and the ancient worship that went on there.  So, in this version there really is a triple threat of “the old guard” banding together to resist this newfangled foreign faith. Incidentally, this same figure, Ohomiwa no Sakahe no Kimi, also appears just after the death of Nunakura, when Prince Anahobe figured he could just waltz in and take the throne on the assumption that he was owed it by birth.  He was a half-brother to Nunakura, son of Ame Kunioshi and his mother, Wonanegimi, who was another daughter of Soga no Iname.  Anahobe was therefore nephew to Umako, and perhaps that is one of the reasons he thought he could just waltz in and take his seat at the head of government.  But Prince Anahobe was foiled by none other than Ohomiwa no Sakahe, who posted a guard around the palace and made sure that nobody defiled it until a new sovereign had been identified by the court.  Anahobe voiced his complaint that Ohomiwa was protecting the court of a “dead king”, and that they should instead come to the court of a “living king”—presumably he meant his own. But that will take us past this point, and there are still some other details of Nunakura or Bidatsu's reign I want to touch on, such as his dealings on the continent, but here we can see how Buddhism and the feud between the Soga and the Mononobe was in full swing, and that will definitely play a large part in future episodes.  In addition, we'll see how this time, Umako wouldn't take things lying down.  He was going to get this Buddhism thing to stick one way or the other, and we'll see what happens when he finally founds the first permanent temple in Japan; a temple that, while perhaps not as grand as it once was, continues to operate into the modern day. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Hıdırellez, Wesak ve Ay Tutulması bir arada! Son zamanlarda gergin misiniz? En büyük korkularınız mı depreşiyor? Yatağın altından, dolaptan, gücün arka odalarından canavarların sürünerek çıktığını mı görüyorsunuz? Hayatınızdan belli dram ve durumları hızla çıkarmaya hazır mısınız? Fevkalade bir salıverme geliyor.  Dinlemek yerine okumak ya da enerjisi mesaja uygun, özenle seçilmiş görselleri görmek, bahsedilen bağlantılara ulaşmak için https://moralev.com/ Meditasyonlar, yöntemler ve zamansız makaleler için https://moralev.com/ Mor Alev'le bireysel olarak çalışmak içinse https://moralev.com/hizmetler/

Hem yas tutup hem nasıl bir yandan da iyileşebilir insan? Yer, yurt, kültür ve kimlik kaybı olunca ortaya çıkan boşluk nasıl dolar? Umuda giden yolda nasıl adım adım ilerleyebiliriz ? Nereden başlarız? Uzm. Psk. Esra Yatağan ile yaptığımız bu içten sohbette hem yas süreci, dayanışma, iyileşmeyi konuştuk hem de bir beden farkındalığı çalışması yaptık. Kitap: Öz Şefkat, Kristin Neff Kitap: Yas Günlüğü, Roland Barthes

Where is the Spear of Destiny and what is the true origin of its power? We focus our attention on the fabled Holy Lance and the pre-Christian symbolism which was borrowed to embellish the legend of the spear, its corollaries in other cultures and the occult tradition. We take a few minutes to discuss the swastika and the Roman fasces. In the extended show we shift our focus to the Ark of the Covenant and the Imperial Treasures of Japan which have been kept secret from the public for over 2,000 years.In this episode we discuss:The Blame of Christ's CrucifixionPontius PilateThe Prophecy of the Passover LambChrist, The Morning StarPrometheusOdin and GungnirTarotSaint Maurice and the Theban LegionThe SwastikaThe FascesCharlemagne's SwordIn the extended show available at www.patreon.com/TheWholeRabbit we discuss:The Ark of the CovenantThe Holy TableUlfberht SwordsMuramasa SengoKusanagi no TsurugiYasa-kani no Maga-tamaThe Eight Ata MirrorKnighting CeremoniesThe Crown JewelsCurtanaThe Stone of SconeEach host is responsible for writing and creating the content they present.Where to find The Whole Rabbit:Spotify: https://open.spotify.com/show/0AnJZhmPzaby04afmEWOAVInstagram: https://www.instagram.com/the_whole_rabbitTwitter: https://twitter.com/1WholeRabbitSources:Spear of Liturgy:https://en.wikipedia.org/wiki/Spear_(liturgy)Spear of Destiny:https://www.britannica.com/topic/Holy-Lancehttps://www.kcblau.com/holylance/Blood and Water:https://www.gotquestions.org/blood-water-Jesus.htmlProse Tristan:https://sites.pitt.edu/~dash/tristan.htmlCurtana and Other Crown Jewels:https://monarchy-of-britain.fandom.com/wiki/Curtanahttps://theenchantedmanor.com/tag/three-ceremonial-swords-used-in-coronation/Imperial Regalia:https://alaska.digication.com/the_imperial_japanese_regalia/Yata-no-KagamiSupport the show

Akşam bültenimiz yayında! Bugünkü bültenimizin menüsünde; Intel'in bilanço sonrasında düşüş yaşaması, analistlerin Tesla hissesine yönelik olumlu yorumları ve yatırımlarıyla kapasitesini artıracak olan Yataş yer alıyor. Akşam bülteni serimizde bahsi geçen haberleri okumak isterseniz, getmidas.com/midasin-kulaklari adresindeki haberlerimize göz atabilirsiniz. Midas uygulamasını indir: https://app.getmidas.com/gmih/mie6gpeu Midas'ın Kulakları: https://www.getmidas.com/midasin-kulaklari Twitter: https://twitter.com/getmidas Instagram: https://www.instagram.com/get_midas/

And In The End! This is the final installment of our little adventure into the realm of Kyoto Animation. This is Chunibyo and This has been the Endless Eight! Thank you for listening.  Our guest today was Dannie make sure to follow her here and make sure to check out Anime Summit podcast.  Follow Everyone  Dannie - https://twitter.com/DancinDani90 Kai - https://twitter.com/clearandsweet Anime Summit - https://linktr.ee/animesummitpodcast Yata - https://twitter.com/myanimepodcast Anime Discussed In The Episode (2012) Chuunibyou demo Koi ga Shitai!

Bu video 10/04/2016 tarihinde yayınlanan “Meşru Siyaset ve Makyavelist Politikacılar” isimli bamtelinden alınmıştır. Tamamı burada: https://www.herkul.org/bamteli/bamtel... Raşit Halifeler ve onların yolunda yürüyenler meşru siyaseti temsil etmiş ve Makyavelizm'e asla başvurmamışlardır. *Hazreti Osman (radıyallahu anh) da tevazu ve mahviyette ondan geri değildi. Önce Mekke'nin, daha sonra da Medine'nin en zenginlerinden olan ve Mute Hareketi'ne hazırlanılırken beş yüz deveyi yüküyle beraber İslam'a bağışlayan bir insandı. Fakat öyle bir mahviyet ve tevazu içindeydi ki, halife olduğu dönemde Mescid-i Nebevî'de kumdan bir döşek ve yastık yaparak öyle yatıyordu. Şehit edildiği esnada baraka gibi çok basit bir hanede bulunuyordu. İstese o da yaptırabilirdi ama onun yalıları, villaları, sarayları yoktu. *Hazreti Ali efendimizin, halife olduğu dönemde hükmettiği cihan bir yönüyle şimdiki Türkiye kadar yirmi idi. Fakat o iki kat elbiseye sahip değildi. Uzun zaman kuyulardan su çekip evlere su taşıyarak geçimini sağlamıştı. Merhum Seyyid Kutub “El-Adaletü'l-İctimaiyye fi'l-İslam” adlı eserinde diyor ki: “Hazreti Ali kış günlerinde yazlık elbise ile tir tir titriyordu. Yaz günlerinde de bazen kışlık elbiseyle buram buram ter döküyordu. Çünkü iki kat elbisesi yoktu.” Odun Taşıya Taşıya Omuzları Yağırlaşan Bir Peygamber Kızı.. ve Ekmeğini Zeytinyağına Bandırarak Karnını Doyuran Bir Halife *Hazreti Fatıma annemizin odun taşıya taşıya omuzları yağırlaşmış, değirmen çevire çevire elleri nasır bağlamıştı. Bir gün Efendimiz'e gelip o nasırlı ellerini göstermiş, “Ya Rasûlallah! Tahammülfersa oldu, artık götüremiyorum! Bize de ganimetten…” demişti. Peygamber Efendimiz, “Eve gidin, beni orada bekleyin” cevabını vermişti. En sahih hadis kitaplarında nakledildiğine göre, mübarek annemiz hadisenin devamını şöyle anlatıyor: “Gece olmuştu, biz yataktaydık. Efendimiz gelince, ayağa kalkmak istedik, ‘Olduğunuz gibi kalın' dedi. (Detayına kadar anlatıyor annem; diyor ki) Ayağının serinliğini göğsümde hissetim! Buyurdular ki, ‘Ben size istediğinizden daha hayırlı bir şey söyleyeyim mi? Yatağa girmeden önce 33 defa Subhanallah, 33 defa Elhamdüllilah, (33 veya) 34 defa da Allahu Ekber deyin, bu sizin için daha hayırlıdır!'” *Raşit Halifeler'in beşincisi sayılan Ömer bin Abdülaziz devletin başında bir emanetçi memur gibi durmuş; hazinenin dolup taştığı bir dönemde kendisi zeytinyağına ekmek bandırarak iftar ve sahur yapmıştır. Halası “Yeğen, hani abim zamanında bana bir şey veriliyordu?!.” deyince, “Halacığım, benim şahsi malım yok ki sana vereyim; ben ekmeğimi zeytinyağına banıp yiyorum!” cevabını vermiştir.

Bu video 10/04/2016 tarihinde yayınlanan “Meşru Siyaset ve Makyavelist Politikacılar” isimli bamtelinden alınmıştır. Tamamı burada: https://www.herkul.org/bamteli/bamtel... Raşit Halifeler ve onların yolunda yürüyenler meşru siyaseti temsil etmiş ve Makyavelizm'e asla başvurmamışlardır. *Hazreti Osman (radıyallahu anh) da tevazu ve mahviyette ondan geri değildi. Önce Mekke'nin, daha sonra da Medine'nin en zenginlerinden olan ve Mute Hareketi'ne hazırlanılırken beş yüz deveyi yüküyle beraber İslam'a bağışlayan bir insandı. Fakat öyle bir mahviyet ve tevazu içindeydi ki, halife olduğu dönemde Mescid-i Nebevî'de kumdan bir döşek ve yastık yaparak öyle yatıyordu. Şehit edildiği esnada baraka gibi çok basit bir hanede bulunuyordu. İstese o da yaptırabilirdi ama onun yalıları, villaları, sarayları yoktu. *Hazreti Ali efendimizin, halife olduğu dönemde hükmettiği cihan bir yönüyle şimdiki Türkiye kadar yirmi idi. Fakat o iki kat elbiseye sahip değildi. Uzun zaman kuyulardan su çekip evlere su taşıyarak geçimini sağlamıştı. Merhum Seyyid Kutub “El-Adaletü'l-İctimaiyye fi'l-İslam” adlı eserinde diyor ki: “Hazreti Ali kış günlerinde yazlık elbise ile tir tir titriyordu. Yaz günlerinde de bazen kışlık elbiseyle buram buram ter döküyordu. Çünkü iki kat elbisesi yoktu.” Odun Taşıya Taşıya Omuzları Yağırlaşan Bir Peygamber Kızı.. ve Ekmeğini Zeytinyağına Bandırarak Karnını Doyuran Bir Halife *Hazreti Fatıma annemizin odun taşıya taşıya omuzları yağırlaşmış, değirmen çevire çevire elleri nasır bağlamıştı. Bir gün Efendimiz'e gelip o nasırlı ellerini göstermiş, “Ya Rasûlallah! Tahammülfersa oldu, artık götüremiyorum! Bize de ganimetten…” demişti. Peygamber Efendimiz, “Eve gidin, beni orada bekleyin” cevabını vermişti. En sahih hadis kitaplarında nakledildiğine göre, mübarek annemiz hadisenin devamını şöyle anlatıyor: “Gece olmuştu, biz yataktaydık. Efendimiz gelince, ayağa kalkmak istedik, ‘Olduğunuz gibi kalın' dedi. (Detayına kadar anlatıyor annem; diyor ki) Ayağının serinliğini göğsümde hissetim! Buyurdular ki, ‘Ben size istediğinizden daha hayırlı bir şey söyleyeyim mi? Yatağa girmeden önce 33 defa Subhanallah, 33 defa Elhamdüllilah, (33 veya) 34 defa da Allahu Ekber deyin, bu sizin için daha hayırlıdır!'” *Raşit Halifeler'in beşincisi sayılan Ömer bin Abdülaziz devletin başında bir emanetçi memur gibi durmuş; hazinenin dolup taştığı bir dönemde kendisi zeytinyağına ekmek bandırarak iftar ve sahur yapmıştır. Halası “Yeğen, hani abim zamanında bana bir şey veriliyordu?!.” deyince, “Halacığım, benim şahsi malım yok ki sana vereyim; ben ekmeğimi zeytinyağına banıp yiyorum!” cevabını vermiştir.

İnsanlığın hayatına 2006 yılında giren ve kullanıcılarına 140 karakterle mesajlar yayınlama imkânı sunan Twitter, aradan geçen 16 yılda hem ciddi dönüşümler yaşadı hem de etkisi büyük toplumsal olaylara “ev sahipliği” yaptı. Örnek vermek gerekirse; 2010'da başlayan Arap Baharı'nı, Türkiye'deki 2013 Gezi kalkışmasını ve ABD'deki Kongre binası baskını süreçlerini Twitter'dan ve sosyal medyadan bağımsız düşünemeyiz. Elde, sosyal medyadaki kaosu besleyen etkileşim verilerinin dışında, kanıtlar da ortaya çıkıyor çünkü. Platformun yeni sahibi Elon Musk'un desteği ile yayınlanan ifşa dosyalarına Amerikan medyası kulak kapatsa da Twitter'ın bir “devlet gibi” davranarak demokrasiye karşı dijital faşizm uygulamalarını devreye aldığını belgeli olarak görmeye başladık. İfşalarda sıra Türkiye'ye yönelik “özel uygulamalara” da gelecek mi bilmiyorum ancak bu yönde büyük bir beklentim var.

Bu video 25/05/2016 tarihinde yayınlanan “KİMİN PEŞİNDESİN?!.” isimli bamtelinden alınmıştır. Tamamı burada: https://www.herkul.org/bamteli/bamtel... Hazreti Osman efendimiz ve emsali gibi… Hazreti Osman (radıyallahu anh) önce Mekke'nin, daha sonra da Medine'nin en zenginlerinden biriydi. Zengindi ama aynı zamanda Mute Hareketi'ne hazırlanılırken bir defada beş yüz deveyi yüküyle beraber İslam'a bağışlayan bir insandı. Diğer taraftan, öyle bir mahviyet ve tevazu içindeydi ki, halife olduğu dönemde Mescid-i Nebevî'de kumdan bir döşek ve yastık yaparak öyle yatıyordu. Şehit edildiği esnada baraka gibi çok basit bir hanede bulunuyordu. *Hulefa-i Râşidîn efendilerimiz kendileri beklentisiz ve zahidâne yaşadıkları gibi ailevî çıkar ve menfaat düşüncesinden de hep uzak kaldılar. Hazreti Ebu Bekir'in çocukları vardı; Muhammed ve Abdurrahman, oğullarından en çok bilinenler. Onlara birer kulübecik bıraktığına dair bir şey bilmiyorum. Ve meydan okuyorum: İşte siyer ve megazi kitapları, işte siz!.. İsterseniz gözünüzün içine bakan o ilahiyatçı hocalarınızı da alın, karıştırın; şayet onlar bir tek daire çocuklarına bıraktılarsa, gelin hepiniz birden yüzüme tükürün!.. *Hazreti Ali efendimizin, Hazreti Hasan efendimize bir kulübe bıraktığına dair bir şey gösteremezsiniz; Hazreti Hüseyin efendimize kulübe gibi bir ev bıraktığına dair bir şey gösteremezsiniz. Ganimetler geliyordu ama tamamı halkın ihtiyaçları için kullanılıyordu. Hazreti Fatıma validemiz, anamız, bütün evliyanın anası, kuyudan su çekmek suretiyle elleri nasır bağlamıştı. Hazreti Ali efendimizin omuzları da kova taşımaktan yağırlaşmıştı. Medar-ı maişetlerini öyle temin ediyorlardı. “Kızım, Medine fakirlerinin hakkını size veremem. Allah'tan kork ve Allah'a karşı vazifende kusur etme!..” *Hazreti Fatıma, bütün ev işlerini bizzat kendisi yapardı. Zaten, bütünü bir tek odadan ibaret olan bir hücrecikte kalıyorlardı. O hücrecikte, Fatıma ocağı yakar ve yemek pişirmeye çalışırdı. Çok kere, ateşi alevlendirmek için eğilip üflerken, ateşten çıkan kıvılcımlar benek benek elbisesini yakardı. Onun için elbisesi delik-deşik olmuştu. Yaptığı sadece bu değildi. Ekmek yapmak, evin ihtiyacı olan suyu taşımak da onun yüklendiği işlerdendi. Değirmen taşını çevire çevire eli nasır bağlamış, su taşıya taşıya da, Erzurumluların tabiriyle, sırtı “yağır” olmuştu. *Bu arada bir harp dönüşü Medine'ye esirler getirilmişti. Allah Rasûlü bu esirleri, müracaat eden Medine halkına dağıtıyordu. Hazreti Fatıma da, ev işlerinde kendisine yardımcı olabilecek bir hâdim (hizmetçi) istemek için babasına gitmiş, (bir rivayette) Efendimiz'in yanında oturanlardan hicap ederek hiçbir şey söyleyemeden evine dönmüştü. İnce kızının bir maksatla geldiğini anlayan Nebiler Nebisi oradaki maslahat hâsıl olduktan sonra kalkıp onun evine gitmişti. *Hazreti Fatıma anamız der ki: “Yatağa uzanmıştık ki, Allah Rasûlü çıkageldi. Ben ve Ali yataktan doğrulmak istediysek de O buna mâni oldu ve aramıza oturdu. Öyle ki sadrıma temas eden ayağındaki serinliği hissediyordum. Arzumuzu sordu. Ben durumu anlatmaktan hicap edince, Ali dedi ki “Ya Rasûlallah, değirmen taşı çeke çeke kızınızın elleri nasır bağladı, su taşıya taşıya omuzu yağır oldu, ev süpüre süpüre toz toprak içinde kaldı. Lütfederseniz yeni gelen esirlerden bir hizmetçi istiyoruz.”

Hvordan vet du hva som er "ekte" nyheter og hva som er propaganda? Hva er Psyops og ble dette benyttet under koronakrisen? Siden koronakrisen startet i 2020 har jeg forsøkt å belyse flere sider av en sak. Mitt inntrykk siden koronakrisen er at vi ofte blir presentert kun en side. Deretter forblir dette også sannheten uten at den andre siden kommer frem. Hvordan kan vi da skille mellom falske nyheter eller propaganda? Hvordan kan "feil" informasjon true og påvirke demokratiet vårt? For svare på disse spørsmålene med flere har vi vært så heldige å få med Eskil Grendal Sivertsen fra FFI (Forsvarts forskningsinstitutt). Eskil har en imponerende karriere bak seg både i det sivile og militære. 18 års erfaring med strategisk kommunikasjon fra Forsvarsdepartementet, Utenriksdepartementet, Forsvaret, teknologi- og kommunikasjonsbransjen. Sivertsen har vært strategisk kommunikasjonsrådgiver for fem ulike forsvarsministre, plansjef for psykologiske operasjoner (PSYOPS) han har også vært medlem av Forsvarsdepartementets krisestab. De siste årene har han spesialisert seg på påvirkningsoperasjoner, herunder aktører, metoder og konsepter, sårbarhetsanalyser og tiltak for å styrke samfunnets resiliens. Som spesialrådgiver ved Forsvarets forskningsinstitutt (FFI) og en av Norges fremste spesialister på informasjonskrigføring, er Sivertsen en hyppig brukt foredragsholder og rådgiver for departementene og forsvarssektoren. Teksten om Eskil er kopiert fra Yata.no

Sins did not ever stop Jesus from finding us. However, when we choose not to change/convert after being found by Jesus is worse. [Feast of St. Matthew/ Matthew 9:9-13]

Bu videoda Fethullah Gülen Hocaefendi'nin 31 Mart 1991 tarihinde Pendik Çarşı Camii'nde verdiği "Kutsîlerin ufku" konulu vaazı dinleyeceksiniz... • Bugüne kadar yeryüzündeki medeniyetleri değişen şartlara göre kendini yenilemesini bilen nesiler kurmuşlardır. • Günümüzdeki ilim herkes tarafından rağbet görmektedir. Netice itibariyle her şey ilme bağlıdır. Bununla birlikte önemli olan bir mevzu da cehaletle mücadele etmektir. • İnsanlar yüksek ideallerle yaşarlar. İdeali olmayan bir insanın hakiki mânâda yaşadığı kabul edilemez. Bu sebeple Kutsîlerin bir ideali, bir ufku olması lazımdır. • İslami düşüncenin statiğinde ilmin önemi çok büyüktür. Çünkü kâinatı ve onun bir tefsiri olan Kur'ân-ı Kerim'i anlamak için ilme ihtiyaç vardır. Kur'ân-ı Kerim'de: “Allah'tan başka tanrı bulunmadığına şahit bizzat Allah'tır. Bütün melekler, hak ve adaletten ayrılmayan ilim adamları da bu gerçeğe, aziz ve hakîm (mutlak galip, tam hüküm ve hikmet sahibi) Allah'tan başka tanrı olmadığına şahittirler.” (Âl-i İmrân sûresi, 3/18) ayetiyle Allah'ın (c.c.) varlığı ve birliği hakkında en güçlü sesin ilim erbabının ses ve soluğu olduğu izah ediliyor. • “Kulları içinde ancak âlimler, Allah'ı gerektiği tarzda tazim ederler.” (Fâtır sûresi, 35/28) ayeti zikredildikten sonra Pakistanlı alim İnamullah ile Sir James Jean arasında yaşanan hadise • “İlim talebi için yola çıkanlara Allah (c.c.), cennet yolunu kolaylaştıracaktır.” hadis-i şerifinin yorumu Üseyd İbn Hudayr bir gece Kur'ân okumaya başlar. Yanında bağlı bulunan atı şahlanmaya başlar. Atın çocuğuna zarar vermesinden korkar. Başını yukarı doğru kaldırdığında garip hadise ile karşılaşacaktır • İhlas müminler için çok önemlidir. Yapılan her işi Allah emrettiği için yapmak, O'nun hoşnutluğunu kazanmak için yapmak Ama Kutsîler bununla yetinmemeli AZAMİ İHLAS'I yani üstün ihlası yakalamaya çalışmalılar • “Ameller muhakkak niyetlere göredir” hadis-i şerifi zikredildikten sonra amellerin niyetlere göre derinleşeceği, bu sebeple müminlerin niyetlerindeki istikamete bakmaları, niyetlerini düzeltmeleri tavsiye ediliyor. • Sahabe Efendilerimiz niyetin Allah için olmasına çok önem verirlerdi. Amr İbnü'l-Âs, kendisine ganimet teklif edildiği zaman o kadar üzülür ki: “Ben boğazımdan bir ok yeyip şehit olarak öleyim diye Müslüman oldum. Ganimet almak için değil” demiştir. • Cenab-ı Allah'ın kendilerine ilim, cesaret, mal verdiği halde bunları doğru istikamette kullanmayan insanların akıbetlerinin anlatıldığı bir hadis-i şerif • Gönüllere girecek, hislere hakim olacak insanlar Efendimizin (sallallahu aleyhi vesellem) yolunda olan kimselerdir. Bu yol ihlas ister, samimiyet ister. Ama aynı zamanda AZAMİ TAKVA ister. Allah Resûlü (sallallahu aleyhi vesellem) bir gece sabaha kadar uyuyamaz. Bir validemiz bunun sebebini sorunca: “Yatağımın altında bir hurma buldum ve yedim. Bazen evimizde sadaka hurmaları da bulunuyor. Yediğim hurmanın bu sadaka hurmalarından biri olmasından korktum” diyerek hassasiyetini dile getirir. • Kutsîler takvayı elde etmek için değil haramlardan kaçınmak, mübahları bile içine şüpheli şeyler karışmıştır diye terk etmeliler Bir gün Hz. Ebû Bekir'e (r.a.) yemek ikram edilir. Normalde yediği her yemeğin nereden, hangi şekillerde getirildiğini sorduğu halde ihtimal o gün aç olduğundan hemen yemeye başlar. Biraz sonra yemeğin nereden geldiğini sorar ve aldığı cevap karşısında irkilir • Hz. Ömer (r.a.) bir gün Efendimizin huzuruna girer. Allah Resûlü'nün hasır üzerine yattığını görünce bu durum kendisine çok dokunur ve şöyle der: Hz. Ebû Bekir (r.a.) uzun yaz günlerinin birinde iftar açacaktır. Kendisine bir bardak soğuk su takdim edilir. Birden ağlamaya başlar. Neden ağladığı sorulunca da Efendimizle (sallallahu aleyhi vesellem) yaşadığı tatlı bir hatırayı anlatır.

In this episode, Drew, Emma, Chris, and Natalie discuss the most recent Lupin the Third TV Special, Prison of the Past! They talk a welcome return to silliness, the Beethoven connection, booty-shakin' Zenigata, more Lupin gang nudity, Fujiko and Lorensa's sapphic vibes, all of the Lupin goodness in 2019, the 2x4 prince, Fujiko serving looks, the glorious return of Super Hero, Yata's character growth, Goemon getting more things to do, and much more! Then, our man in Switzerland, Guillaume, stops by to give his thoughts on the 27th TV special. He discusses 2019 in Lupin media, treading old ground in an enjoyable way, how it paved the way for Part 6, and more! Shatner Nishida's Instagram: https://www.instagram.com/nshatner/?hl=en Shatner Nishida's website: https://www.n-shatner.com/ Twitter: https://twitter.com/lupinpod SoundCloud: https://soundcloud.com/lupinpod iTunes: https://podcasts.apple.com/us/podcast/sideburns-cigarettes-a-lupin-iii-podcast/id1478541296 Spotify: https://open.spotify.com/show/1BP4ku5resMwg6CkjHcmMB Instagram: https://www.instagram.com/lupinpod/

Semaver Turkish Stories for Turkish Learners   Ali, nihayet uyandı. Anasını kucakladı. Her sabah yaptığı gibi, yorganı büsbütün kafasına çekti. Anası yorganın dışında kalan ayaklarını gıdıkladı. Yataktan bir hamlede fırlayan oğlu ile beraber tekrar yatağa düştükleri zaman, bir genç kız kahkahasıyla gülen kadın mutlu sayılabilirdi. Mutluları çok az olan bir mahallenin çocukları değil miydiler? Anasının çocuğundan, çocuğun anasından başka gelirleri var mıydı? Birlikte yemek odasına geçtiler. Odanın içini kızarmış bir ekmek kokusu doldurmuştu. 2. Semaver ne güzel kaynardı. Ali, semaveri, içerisinde ne yürek acısı, ne de kaza olan bir fabrikaya benzetirdi. Ondan yalnız koku, buğu ve sabahın mutluluğu üretilirdi... 3. Ali'nin annesine ölüm, bir misafir gelir gibi geldi. Kadın, sabahları oğlunun çayını, akşamları da iki kap yemeğini hazırlaya hazırlaya akşam ediyordu. Fakat yüreğinin kenarında bir sızı duyuyor, akşamüstleri merdivenleri hızlı hızlı çıktığı zaman, bir kesiklik, bir ter, bir yumuşaklık hissediyordu. 4. Bir sabah, daha Ali uyanmadan, semaverin başında, üzerine bir fenalık gelmiş; yakınındaki sandalyeye çöküvermişti. Çöküş, o çöküş. 5. Ali, annesinin kendisini bu sabah niçin uyandırmadığına şaşırmakla birlikte, uzun zaman vaktin geçtiğini anlayamamıştı. Fabrikanın düdüğü, camların içinden tizliğini, can koparıcılığını terk etmiş ve bir sünger içinden geçmiş gibi yumuşak kulaklarına geldi. Yatağından fırladı. Yemek odasının kapısında durdu. Elleri masaya dayalı, uyuklar gibi görünen ölüyü izledi. Onu uyuyor sanıyordu. Ağır ağır yürüdü. Omuzlarından tuttu. Dudaklarını, soğumaya başlamış yanaklarına sürdüğü zaman ürperdi... 6. Sarıldı. Onu kendi yatağına götürdü. Yorganı üstlerine çekti, soğumaya başlayan vücudunu ısıtmaya çalıştı. Vücudunu, yaşamını bu soğuk insana aşılamaya uğraştı. Bütün arzusuna karşın, o gün ağlayamadı. Gözleri yandı; bir damla yaş çıkaramadı. 7. Ali, birdenbire zayıflamak, birdenbire saçlarını ağarmış görmek, birdenbire belinde müthiş bir ağrı ile iki kat oluvermek, hemen yüz yaşına girmiş kadar ihtiyarlamak istiyordu. Sonra ölüye bir daha baktı. Hiç de korkunç değildi. Tersine, yüzü eskisi kadar sevecen, eskisi kadar yumuşaktı. Ölünün yarı kapalı gözlerini metin bir elle kapadı. Sokağa fırladı. Komşu ihtiyar hanıma haber verdi. Komşular koşa koşa eve geldiler. O, fabrikaya gitmek için yola çıktı. Yolda giderken, annesinin ölümüne alışmış gibiydi. 8. Yan yana, kucak kucağa, aynı yorganın içerisinde yatmışlardı. Ölüm, kanı sıcak anasına geldiği gibi, onun bütün duyarlılığını, sevecenliğini, yumuşaklığını almıştı. Yalnız biraz soğuktu. Ölüm, bildiğimiz kadar korkunç bir şey değildi. Yalnız biraz soğuktu, o kadar... 9. Ali, günlerce evin boş odalarında gezindi. Gece ışık yakmadan oturdu. Geceyi dinledi. Anasını düşündü; fakat ağlayamadı. 10. Bir sabah, yemek odasında karşı karşıya geldiler. O, yemek masasının örtüsü üzerinde sakin ve parlaktı. Güneş, sarı pirinç maddenin üzerinde donakalmıştı. Onu kulplarından tutarak, gözlerinin göremeyeceği bir yere koydu. Kendisi bir sandalyeye çöktü. Bol bol, sessiz yağmur gibi ağladı. Ve o evde semaver, bir daha kaynamadı. 11. Bundan sonra Ali'nin hayatına bir salep güğümü girer. 12. Kış, Haliç çevresinde, İstanbul'dakinden daha sert, daha sisli olur. Bozuk kaldırımların üzerinde buz tutmuş çamur parçalarını kırarak erkenden işe gidenler, okulların öğretmenleri ve kasaplar, fabrikanın önünde bir süre dinlenirler; kocaman bir duvara sırtını vererek üstüne zencefil ve tarçın serpilmiş salep içerlerdi. 13. Yün eldivenlerin içerisinde saklı saygın elleri salep fincanını kucaklayan, burunları nezleli, yüreklerinde acı, pirinç bir semaver gibi tüten sarışın işçiler, okulların öğretmenleri, kasaplar ve bazen yoksul öğrenciler, kocaman fabrika duvarına sırtını verirler; üstüne rüyalarının sonrası serpilmiş salepten yudum yudum içerlerdi. Sait Faik Abasıyanık Seçme Hikâyeler, 1972 (Kısaltılmıştır.)

August 10, 2022 The Morning Rush Hosted by: Chico, Hazel, & Markki

Apply for 1 on 1 online coaching HERETo get more details click HEREIn this episode, I will be taking a deep dive into a topic I find interesting.Topics:-What needs to be in your lower body training.Read it HERE. References: Kubo, K., Ikebukuro, T., & Yata, H. (2019). Effects of squat training with different depths on lower limb muscle volumes. European journal of applied physiology, 119(9), 1933–1942. https://doi.org/10.1007/s00421-019-04181-yZabaleta-Korta, A., Fernández-Peña, E., Torres-Unda, J., Garbisu-Hualde, A., & Santos-Concejero, J. (2021). The role of exercise selection in regional Muscle Hypertrophy: A randomized controlled trial. Journal of sports sciences, 39(20), 2298–2304. https://doi.org/10.1080/02640414.2021.1929736Maeo, S., Huang, M., Wu, Y., Sakurai, H., Kusagawa, Y., Sugiyama, T., Kanehisa, H., & Isaka, T. (2021). Greater Hamstrings Muscle Hypertrophy but Similar Damage Protection after Training at Long versus Short Muscle Lengths. Medicine and science in sports and exercise, 53(4), 825–837. https://doi.org/10.1249/MSS.0000000000002523

Turkish Stories for Learner Turkish AFETLER 17 AĞUSTOS 1999 ADAPAZARI DEPREMİ Hep aynı rüyayı görüyordum: Ailecek Türkiye'deki evimizdeyiz. Kocam, kızım ve oğlum... Gecenin derin sessizliğinde çıt yok. Birden yer gök sarsılıyor, evimiz yıkıldı yıkılacak... Telaşla dışarı fırlıyoruz, avluda bulunan araba garajına sığınıyoruz. Büyük bir gürültüyle yıkılıyor evimiz... Toz duman, çığlıklar... Bir kâbustan uyanır gibi yataktan doğruluyorum. Soluk soluğa, yüzüm terler içinde, etrafıma bakınıyorum. Aynı rüyayı üç kez görmüştüm. İkisini Almanya'da; üçüncüsünü ise Adapazarı'ndaki evimizde... Bir gün kocama anlattım. Dinledi “Hayır olsun!” dedi. Derken dünya işleri, vatanıma kavuşmanın heyecanı, neşesi rüyayı bana unutturdu. 1999 yılının temmuz ayıydı. Havalar öylesine sıcaktı ki! İnsanı bayıltan bir sıcaklıktı bu. Hani gölgeler de olmasa, kesin ölebilirdi insan, diye düşünüyordum. Yıllardır Almanya'dayız. Bu yüzden her temmuz ayında yollara düşüyor ve memleketimize geliyoruz. Bu yıl da Adapazarı'ndayız. Bazen rüyam geliyordu aklıma, dalıp gidiyordum. Ağustos ayının 16'sıydı. Unutmuştuk Almanya'yı... Memleketimizde, eş dost arasında çok güzel günler geçiriyorduk. Görülmedik bir yazdı. O ne sıcaktı! Giderek artıyordu sıcaklıklar... Bir ay önceki güneş tutulmasından sonra komşularımız havanın çok sıcak olduğunu söylüyordu. Gece saat 12:00'yi geçmiş olmalıydı. Sokaklarda kimseler yoktu. Uzaklardan acayip gürültüler ve köpek ulumaları geliyordu. Zamanla onların sesi de kesildi. Erken kalkmak için uyumalıydım. Ama gözümde uyku yoktu. Birden gördüğüm o kâbus gibi rüya aklıma geldi. Evet, evimiz yıkılmıştı. Ailecek dışarı fırlamıştık... Bu rüyayı zihnimden atmaya çalıştım. Hatırlamak istemedim. Yerimden kalktım. Yan odaya geçtim. En iyisi, uyumaktı. Yatağa girdim. Hafiften dalmışım. Derken, büyük bir gürültüyle uyandım. Önce rüya görüyorum sandım. Yine aynı kâbus diye düşündüm. Her şey sarsılıyordu. Yerimden zorlukla doğruldum. Ayakta duramıyordum. Evin içindeki eşyalar devriliyor, sallanıyordu. Deprem olmuştu. Eşyalar yerle bir olmuştu. Her yer darmadağınıktı. Evdekilere seslendim: “Haydi balkona!” diye bağırdım ve yürüdüm; ister istemez onlar da arkamdan koştular. Balkonun kapısını açınca şaşkınlıktan donakaldım. Hemen önümüzde bahçe vardı. Oysa evimiz zemin katta değil ikinci kattaydı. Nasıl bahçede olabilirdik! Hep birlikte balkondan bahçeye geçtik... Manzara korkunçtu. Apartmanın iki katı yere çökmüş, bizim balkonumuz da bahçe ile eşit seviyeye gelmişti. Dehşet içinde etrafımıza bakındık. Her taraf zifirî karanlıktı. İniltiler, feryatlar, uğultular duyuluyordu. Sabah, gün doğduğunda, o acı gerçeği öğrendik. Adapazarı'nda, Gölcük'te, İzmit'te ve İstanbul'da binlerce ev yıkılmış, on binlerce insan ölmüştü. Memleketimiz, tarihin en büyük depremlerinden birini yaşamıştı. Hâlâ şaşkınlıkla düşünüyorum: Almanya'da iken gördüğüm kâbus gibi rüya, aynen gerçekleşmişti.

Ep. 157 Man Eaters   Tonight we're gonna talk about something everyone loves, something everyone needs, and something both Moody and myself know quite a bit about…that's right platonic love between two males…wait, wrong podcast… actually it's ……FOOOOOOOD!!   I know what you're thinking… "Jon, how is that creepy?" Well let me tell you how  it is creepy, it's creepy when humans are on the menu. Today we are talking about man eaters. And no.. Not the Hall and Oates classic. We're talking about animals who put humans on the menu!   Throughout time humans have come to be thought of as the top of the food chain. For the most part we are because we have no real natural predators aside from ourselves. But this can change when humans encroach on an animal's territory. There are several reasons animals can attack humans. Not all attacks turn into man eating scenarios but it is important to understand why animals attack.   Perceived Threat or Fear Most animals face the threat of predation. To avoid the risk of being injured or killed, animals employ tactics to fool predators – in some cases that's us, the humans. In the event those strategies fail, their ‘killing' instinct kicks in and launches attacks.   Cape Buffaloes (aka Black Death) is the best example. Cape Buffalo is most aggressive when it has been wounded, or if they detect a threat to the young ones in the herd. Lions could attack humans out of fear to defend themselves when they are approached at close range.   For Food When a carnivorous animal attacks a human, wildlife experts often point to the absence of wild prey species. According to a study in the journal Human-Wildlife Interactions, researchers at the Berryman Institute of Utah State University analyzed leopard attacks in and around Binsar Wildlife Sanctuary in India. They concluded that leopards had been forced to kill livestock due to the low population of their natural prey. In certain cases, leopards also become man-eaters.   Self-Preservation Sometimes animals attack humans because they have to, or they are forced to. Since the beginning of time, humans have attacked wild animals, caged, or killed them. This left animals with a deep-seated fear of humans, and an increased urge to attack if they feel stressed, anxious, or frightened by our mere presence.   Protect Their Young Animals are super protective of their young. The animal kingdom has the most devoted dads like lions, Arctic wolves, gorillas, and golden jackals and moms like elephants who will stop at nothing to rescue their young ones from harm. And that includes driving away or killing humans.   New Territories Due to the population explosion, the world needs to build billions of new homes every year. With increased household demands, it's inevitable that the human race will continue moving into new places. As we do, we become instrumental in deforestation and threaten wildlife. The result – wild animals hunting people who threaten their home.   A good example is hippos. They kill more people than any other animal. Most of the hippo attacks are out of fear of losing their territory. The chances of deliberate attacks are high especially when humans get between hippos when they are in the shallows, cut off from the safety of deep water.   Humans Don't Usually Put up a Good Fight Over the years, we humans have effectively removed ourselves from the food chain. This is good in one way because we don't have to go on hunting parties to get food or fight for territories and survival with other animal species as wildlife.   But the downside is that it makes humans easy prey. We're so unused to being hunted that when things go south, we panic instead of fleeing or fighting and end-up being the prey.   Mistaken Identity One of the most common reasons behind shark attacks. They often think we're food because they can't really see us very well and differentiate from their natural prey. Surfers are more likely to be in danger zone because the surfboard makes them look like a seal, which is the favorite meal of many shark species.   Human Ignorance In most cases, humans get attacked for their own fault. Seeing wildlife up close and taking pictures are fascinating. But there's a huge difference between keeping a safe distance and approaching them closer for a selfie or video. Unfortunately, many people venturing out for wildlife holidays don't know that. They simply invade animals' homes and space and get attacked in return. So those are the main reasons for animal attacks in general…you know…so mostly just fucking leave wild animals alone. Or learn how to fight a bear or wolf or something!   So while most attacks don't involve humans being eaten there are many interesting cases of man eaters out there throughout history. The ones that don't involve eating people…. Well we don't care about those…we are here for the gruesome, gory, man eating details!   There are many different types of animals that have been reported as man eaters. We are going to go through some of those and some of the cases involving those animals!   First up we're gonna look at the big cats! Lions and tigers and leopards and jaguars and cougars…oh my! All have been reported at times to be man eaters.    Tiger attacks are an extreme form of human–wildlife conflict which occur for various reasons and have claimed more human lives than attacks by any of the other big cats. The most comprehensive study of deaths due to tiger attacks estimates that at least 373,000 people died due to tiger attacks between 1800 and 2009 averaging about 1800 kills per year, the majority of these attacks occurring in India, Nepal and Southeast Asia.      For tigers, most commonly they will become man eaters when they are injured or incapacitated making their normal prey to hard to catch.   Man-eating tigers have been a recurrent problem in India, especially in Kumaon, Garhwal and the Sundarbans mangrove swamps of Bengal. There, some healthy tigers have been known to hunt humans. However, there have been mentions of man eaters in old Indian literature, so it appears that after the British occupied India and built roads into forests and brought the tradition of 'shikaar', man eaters became a nightmare come alive. Even though tigers usually avoid elephants, they have been known to jump on an elephant's back and severely injure the “mahout” riding on the elephant's back. A mahout is an elephant rider, trainer, or keeper. Mahouts were used since antiquity for both civilian and military use. Kesri Singh mentioned a case when a fatally wounded tiger attacked and killed the hunter who wounded it while the hunter was on the back of an elephant. Most man-eating tigers are eventually captured, shot or poisoned.   During war, tigers may acquire a taste for human flesh from the consumption of corpses which were just laying around, unburied, and go on to attack soldiers; this happened during the Vietnam and Second World Wars.   There are some pretty well known tigers that were man eaters.    The Champawat Tiger was originally from Nepal where it had managed to kill approximately 200 people starting in 1903 before the Napalese drove her out (without killing her) to the Kumaon region of India in the early 20th century. After the tiger's arrival, she managed to kill another 234 before an exasperated government called in Jim Corbett.   Edward James Corbett was born on July 25, 1875, the son of British colonists in India. He had become a colonel in the British Indian army. Being raised in the valley of Nainital and Kaladhungi region full of natural wonder, he grew up appreciative of wildlife and the need to conserve it. As was typical of early naturalists, he took to hunting and viewed the conservation of wildlife as being more to preserve stock for hunters rather than the preservation of the ecology per se. His skill as a hunter was well-known although this would be the first time he would attempt to take a reputed “man-eater.”   The attacks began in the Himalayas of western Nepal in a Rupal village. Despite the stealth of the massive cat, she left a trail of blood that set hunters headlong in pursuit. Yet, the tiger evaded capture and death. Despite the failed first efforts of hunters, the Nepalese Army knew something had to be done. So, they organized a massive patrol, forcing the tiger to abandon her territory. Unfortunately, danger relocated with her.   Driven over the river Sarda and the border into India, the move did little to slow her thirst for human flesh. In the Kumaon District, she preyed on countless unprepared villagers. The tigress adjusted her hunting strategy to optimize success while diminishing the risk of containment. By some accounts, she traveled upwards of 20 miles (32 km) per day to make a kill and then avoid capture.   She targeted young women and children. They were the ones who most often wandered into the forest to collect firewood, food for livestock, and materials for handicrafts. She only killed during daylight, typical behavior for man-eating tigers. As word got out about the Chapawat tiger's vicious attacks, daily life drew to a standstill. Hearing the Bengal tigress's roars from the forest, men refused to leave their huts for work.   Just two days before he brought down the “Tiger Queen,” Corbett tracked the beast by following the blood trail of her latest victim. Premka Devi, a 16-year-old girl from the village of Fungar near the city of Champawat. She had disappeared, and villagers and Corbett quickly guessed the girl's fate.   After locating Premka's remains and confirming her violent death by the tigress, he nearly got ambushed by the big cat herself. Only two hastily fired shots from his rifle managed to scare the cat away. Only then did he recognize the real danger associated with hunting a man-eater. The Bengal tiger felt no fear of humans.   The next day, with the help of Chapawat's tahsildar, Corbett organized a patrol of 300 villagers. Around noon, he finally had the murderer in his sights and made the kill. Life could return to normal. Because of the legacy he gained by saving the residents of Chapawat and its surrounding villages from the big cat, he went on to pursue and kill about a dozen more well-documented man-eaters.   When the tiger was finally brought down it was noted that both the top and bottom canines on her right side were broken, the top one on half, and the bottom one broken to the jaw bone. The thought is that this is the thing that caused her to turn into a man eater. She couldn't kill and eat her normal prey, so she went after easier prey in humans. Pussy ass humans.   Her final body count is recorded at around 436 people…holy shit!   Tiger of Segur The Tiger of Segur was a young man-eating male Bengal tiger. Though originating in the District of Malabar-Wynaad below the south-western face of the Blue Mountains, the tiger would later shift its hunting grounds to Gudalur and between Segur and Anaikutty. It was killed by Kenneth Anderson, who would later note that the tiger had a disability preventing it from hunting its natural prey. His body count was 5.   The Tigers of Chowgarh were a pair of man-eating Bengal tigers, consisting of an old tigress and her sub-adult cub, which for over a five-year period killed a reported 64 people in eastern Kumaon over an area spanning 1,500 square miles (3,900 km2). The tigress was attacking humans initially alone, but later she was assisted by her sub-adult cub. The figures however are uncertain, as the natives of the areas the tigers frequented claimed double that number, and they do not take into account victims who survived direct attacks but died subsequently. Both tigers were killed by.... Good ol Jim Corbett.   Most recently, the Tigers of Bardia, In 2021, four tigers killed ten people and injured several others in Bardia National Park of Nepal. Three of the tigers were captured and transferred to rescue centers. One of the tigers escaped from its cage and is yet to be captured.   The tigers were identified and captured from Gaida Machan on 4 April, from Khata on 18 March and from Geruwa on 17 March. The tigers were found with broken canine teeth, possibly due to fighting between two males. After the capture, one of the tigers escaped from the iron cage and went back to the forest in the Banke district. Two were housed at the rescue facility in Bardia National Park in Thakurdwara and Rambapur. One was transferred to the Central Zoo in Jawalakhel, Kathmandu. How about lions…y'all like lions…maybe not after hearing some of this shit.   Man-eating lions have been recorded to actively enter human villages at night as well as during the day to acquire prey. This greater assertiveness usually makes man-eating lions easier to dispatch than tigers. Lions typically become man-eaters for the same reasons as tigers: starvation, old age and illness, though as with tigers, some man-eaters were reportedly in perfect health.   The most famous man eating lions would probably be the Tsavo man eaters. The story of the Tsavo lions begins in March 1898, when a team of Indian workers led by British Lt. Col. John Henry Patterson arrived in Kenya to build a bridge over the Tsavo River, as part of the Kenya-Uganda Railway project. The project, it seems, was doomed from the start. As Bruce Patterson (no relation) writes in his book "The Lions of Tsavo," "Few of the men at the railhead knew that the name itself was a warning. Tsavo means 'place of slaughter'" in the local language. That actually referred to killings by the Maasai people, who attacked weaker tribes and took no prisoners, but it was still a bad omen.   Lt. Col. Patterson and company had only just arrived when they noticed that one of their men, a porter, had gone missing. A search quickly uncovered his mutilated body. Patterson, fearing that a lion had killed his employee, set out the next day to find the beast. Instead he stumbled upon other corpses, all men who had disappeared from previous expeditions.   Almost immediately, a second of Patterson's men disappeared. By April, the count had grown to 17. And this was just the beginning. The killings continued for months as the lions circumvented every fence, barrier and trap erected to keep them out. Hundreds of workers fled the site, putting a stop to bridge construction. Those who remained lived in fear of the night.   The violence didn't end until December, when Patterson finally stalked and killed the two lions that he blamed for the killings. It wasn't an easy hunt. The first lion fell on Dec. 9, but it took Patterson nearly three more weeks to deal with the second. By then, Patterson claimed, the lions had killed a total of 135 people from his crew. (The Ugandan Railway Company downplayed the claim, putting the death toll at just 28.)   But that wasn't the end of the story. Bruce Patterson, a Field Museum zoologist and curator, spent years studying the lions, as did others. Chemical tests of their hair keratin and bone collagen confirmed that they had eaten human flesh in the few months before they were shot. But the tests revealed something else: one of the lions had eaten 11 people. The other had eaten 24. That put the total at just 35 deaths, far lower than the 135 claimed by Lt. Col. Patterson.   I mean…35…135…still fucking crazy   Lions' proclivity for man-eating has been systematically examined. American and Tanzanian scientists report that man-eating behavior in rural areas of Tanzania increased greatly from 1990 to 2005. At least 563 villagers were attacked and many eaten over this period. The incidents occurred near Selous National Park in Rufiji District and in Lindi Province near the Mozambican border. While the expansion of villages into bush country is one concern, the authors argue conservation policy must mitigate the danger because in this case, conservation contributes directly to human deaths. Cases in Lindi in which lions seize humans from the centers of substantial villages have been documented. Another study of 1,000 people attacked by lions in southern Tanzania between 1988 and 2009 found that the weeks following the full moon, when there was less moonlight, were a strong indicator of increased night-time attacks on people.   The leopard is largely a nocturnal hunter. For its size, it is the most powerful large felid after the jaguar, able to drag a carcass larger than itself up a tree.  Leopards can run more than 60 kilometres per hour (37 mph), leap more than 6 metres (20 ft) horizontally and 3 metres (9.8 ft) vertically, and have a more developed sense of smell than tigers. They are strong climbers and can descend down a tree headfirst. Man-eating leopards have earned a reputation as being particularly bold and difficult to track.   The Leopard of ​Panar killed over 400 people during the early 20th century, and is one of the most prolific man-eaters in recorded history, second only to the Great Champawat Tigress who lived at the same time.    The Panar Man-eater was a male Leopard that lived in Northern India. The big cat first began to consume human flesh from the numerous diseased corpses that littered the jungle, as a result of a Cholera plague. When the Cholera pandemic ended, and the corpses ceased, he began to hunt humans. Of this Jim Corbett (this guy again) wrote:    "A leopard, in an area in which his natural food is scarce, finding these bodies very soon acquires a taste for human flesh, and when the disease dies down and normal conditions are established, he very naturally, on finding his food supply cut off, takes to killing human beings"   ​For many years the villagers attempted to hunt and trap the demon cat, to no avail. Panars man-eating Leopard could recognize the traps and was a master of camouflage and evasion. He was rarely seen until the moment he struck, sometimes even taking people right from inside their homes, in front of their families.   After trekking through hills, crossing a flooded river with no bridges, and sleeping on open ground in the heart of the Leopards territory Corbett reached the village. The most recent attacks had occurred here, four men had just been killed.     ​Corbett staked out two goats to lure the Panar Leopard and laid in wait. The great cat took the first goat and vanished. Then three days later Corbett had the second goat tied about 30 yards from a tree and he laid in wait, all day, and then into the night. The Leopard finally came, he could only make out the sounds of the Leopard killing his prey and a faint white blur of the goats fur. By hearing alone he fired his shotgun and wounded the great cat,  but again it escaped.   Corbett then lined his men up behind him with torches. He made them each promise not to run, so he would have enough torch light to target the wounded cat. They then walked out across the field toward the brush at the far side.  There, suddenly the legendary man-eater lunged from the brush, and charged the legendary hunter. All of the men turned and ran instantly, though luckily one dropped his torch in flight giving Corbett just enough light to shoot the Leopard in the chest, ending its reign of terror. Corbett was simply a fucking bad ass. Period. In a world full of scared villagers, be a Corbett.   Ok so we've talked about cats…how about dogs.    Wolves are generally not known to be man eaters. Contrasted to other carnivorous mammals known to attack humans for food, the frequency with which wolves have been recorded to kill people is rather low, indicating that, though potentially dangerous, wolves are among the least threatening for their size and predatory potential. In the rare cases in which man-eating wolf attacks occur, the majority of victims are children. We did find a couple accounts of man eating wolves though.    Wolf of Gysinge (Hello, Sweden) A historical account of the attacks says that the wolf involved in the attacks was captured as a wolf pup and kept as a pet for several years starting in 1817. While that may seem like the beginning of a sweet made-for-TV movie, it was almost certainly a deadly mistake. When wolves are kept as pets, the animals lose their instinctual fear of humans.   the Wolf of Gysinge became tired of being cooped up and broke out. We don't know how long it took for the Wolf of Gysinge to start hunting humans, but we know that it became the world's deadliest wolf.   The Wolf of Gysinge was responsible for 31 attacks against human beings. The wolf killed 12 people and injured 19 others. Most of the victims were under the age of 12. One 19-year-old woman was killed, and one 18-year-old man was injured during the attacks.   Most of the 12 humans killed during this attack were at least partially eaten by the wolf by the time they were discovered.   The attacks occurred between December 30, 1820, and March 27, 1821. That averages out to one attack every 3 days over 3 months.   The Wolves of Ashta were a pack of 6 man-eating Indian wolves which between the last quarter of 1985 to January 1986, killed 17 children in Ashta, Madhya Pradesh, a town in the Sehore district. The pack consisted of two adult males, one adult female, one subadult female and two pups. Initially thought to be a lone animal, the fear caused by the wolves had serious repercussions on the life of the villagers within their hunting range. Farmers became too frightened to leave their huts, leaving crops out of cultivation, and several parents prohibited their children from attending school, for fear that the man-eaters would catch them on the way. So great was their fear, that some village elders doubted the man-eaters were truly wolves at all, but Shaitans, which of you are truly a fan of the show, you'll remember us talking about shaitan in the djinn episode, episode 118 from back in August of 2021 . With the exception of the pups, which were adopted by Pardhi tribesmen, all of the wolves were killed by hunters and forest officials.   The wolves of Perigord were a pack of man-eating wolves that attacked the citizens of the northwestern area of Perigord.  The incident was recorded in February of 1766.  Based on the accounts of the authority, at least 18 people were killed during the attack of the wolves before they were finally killed.   Louis XV (15th) offered a reward to those who would manage to kill the wolves.  He also offered them prize money and exemption on the military service of their children if they would be able to save a victim.  An old man around 60-years of age and with a billhook, which is a large machete type knife with a hooked blade at the end, as his weapon was able to save a marksman and his friends after they were attacked by the rampaging wolves when their armaments have been depleted.   According to the records, citizens that were named Sieurs de Fayard killed three of them and a pro-hunter managed to kill the 4th wolf.  One general hunted the wolves and managed to kill 2 of them.  When one of the wolves was examined they noticed that the wolf had two rows of teeth on its jaw, a one of a kind wolf that they concluded to be a hybrid.   Here's one for our Australian listeners. Attacks on humans by dingoes are rare, with only two recorded fatalities in Australia. Dingoes are normally shy of humans and avoid encounters with them. The most famous record of a dingo attack was the 1980 disappearance of nine-week-old Azaria Chamberlain. Yes…the “dingo ate my baby” case. We're not gonna go into that much here but…we'll probably do a bonus on it as it's been brought up for us to cover.   Almost all known predatory coyote attacks on humans have failed. To date, other than the Kelly Keen coyote attack and the Taylor Mitchell coyote attack, all known victims have survived by fighting, fleeing, or being rescued, and only in the latter case was the victim partially eaten, although that case occurred in Nova Scotia where the local animals are eastern coyotes or coywolves. A coywolf is a hybrid of coyotes, grey wolves, and eastern wolves.   Now I know what you're thinking…man it's crazy that that many animals eat humans…well, strap in passengers, cus there's more.   How about…well I dunno…polar bears! Polar bears, particularly young and undernourished ones, will hunt people for food. Truly man-eating bear attacks are uncommon, but are known to occur when the animals are diseased or natural prey is scarce, often leading them to attack and eat anything they are able to kill. Scott Haugen learned to hunt elk, cougar and black bear just beyond his hometown of Walterville, Oregon., but nothing he had experienced compared with the situation he faced when he shot a polar bear after it had dragged a man away and eaten part of him.   Haugen, a 1988 University of Oregon graduate, found the body of a man killed by a polar bear in Point Lay, a small whaling village in northern Alaska.   When he pulled the trigger on his 30.06 rifle, Haugen was standing near the body of a man who was “three-fourths eaten.” It was dark and 42 degrees below zero, and the polar bear was less than 100 yards away, moving slowly toward him. Polar bears can outrun a man and they can give a snowmobile a good chase. Oh, and they can literally take a human's head off with one swipe of its huge paws.   The dead man, identified as Carl Stalker, 28, had been walking with his girlfriend when they were chased into the village of 150 by the bear. The friend escaped into a house. Stalker was killed “literally right in the middle of the town,” Haugen said.   All that remained in the road where the attack took place were blood and bits of human hair, Haugen said. While villagers on snowmobiles began searching a wide area, Haugen was told by the officer to take his rifle and follow the blood trail. He tracked the bear's progress about 100 yards down an embankment toward the lagoon. “I shined a light down there and I could see the snow was just saturated with blood.” A snowmobiler drove up, and in the headlights Haugen discovered what was left of Stalker. He couldn't see the bear, however. Then, as the lights of another snowmobile reflected off the lake, Haugen saw the hunkered form of the polar bear. “When they hunt, they hunch over and slide along the ice” to hide the black area of their eyes and snout, Haugen said. “It wasn't being aggressive toward us, but I wasn't going to wait,” he said. “I ended up shooting it right there.”   Crazy shit   Brown bears are known to sometimes hunt hikers and campers for food in North America. For example, Lance Crosby, 63, of Billings, Montana, was hiking alone and without bear spray in Yellowstone National Park in August 2015 when he was attacked by a 259-pound grizzly bear. The park rules say people should hike in groups and always carry bear spray - a form of pepper spray that is used to deter aggressive bears. His body was found in the Lake Village section of the park in northwest Wyoming. Timothy Treadwell and his girlfriend Amie Huguenard were killed and almost fully eaten by a 28-year-old brown bear on October 5, 2003. The bear's stomach was later found to contain human remains and clothing. In July 2008, dozens of starving brown bears killed two geologists working at a salmon hatchery in Kamchatka.  After the partially eaten remains of the two workers were discovered, authorities responded by dispatching hunters to cull or disperse the bears.   Anything else .. Sure is…like…I dunno…pigs?   Although not true carnivores, pigs are competent predators and can kill and eat helpless humans unable to escape them.  Terry Vance Garner, 69, went to feed his animals one day on his farm by the coast, but never returned.   His dentures and pieces of his body were found by a family member in the pig enclosure, but the rest of his remains had been consumed.   The Coos County Oregon district attorney's office said that one of the animals had previously bitten Garner.   Reduced to dentures and "pieces"... Damn.   In 2019, a Russian woman fell into an epileptic emergency while feeding her hogs. She was eaten alive, and her remains were found in the pen.   In 2015, a Romanian farmer died of blood loss after being attacked by his hogs. And a year prior, a 2-year-old toddler from China was eaten when he wandered into a hog enclosure.   In 2013, a mob boss was still alive when he was fed to hogs by a rival family. In fact, it's been whispered for years that the Mafia uses hogs to help them dispose of bodies.   A pig will “eat meat if they are able to come by it. Fact of the matter is, pigs can eat almost anything they can chew. (They've even been known to eat pork if they find it.)” Cannibalistic pigs. Yup.   However,  pigs cannot chew the larger bones of the human body, but they will break them into smaller bits to make them more manageable. Human hair and teeth, on the other hand (or hoof), are not digestible to hogs and will get left behind.   But, it should be a simple matter to shave your victims' heads and pull out their teeth before chow time, right?   So far…all mammals, right? You're probably thinking, “any reptiles?…well fuck yes we have reptiles!   The saltwater and Nile crocodiles are responsible for more attacks and more deaths than any other wild predator that attacks humans for food.    Each year, hundreds of deadly attacks are attributed to the Nile crocodile within sub-Saharan Africa. Because many relatively healthy populations of Nile crocodiles occur in East Africa, their proximity to people living in poverty and/or without infrastructure has made it likely that the Nile crocodile is responsible for more attacks on humans than all other species combined. In Australia, crocodiles have also been responsible for several deaths in the tropical north of the country. The mugger crocodile is another man-eater that kills many people in Asia each year, although not to the same level as the saltwater and Nile crocodiles. All crocodile species are also dangerous to humans, but most do not actively prey on them.    Gustave is a large male Nile crocodile from Burundi. He is notorious for being a man-eater, and is rumored to have killed as many as 300 people from the banks of the Ruzizi River and the northern shores of Lake Tanganyika.  In order to capture his human prey, Gustave uses his tail and kills them by suffocation. He was allegedly responsible for the death of an employee of the Russian embassy while she was bathing in the water.   Gustave's fame only grew and in 2010, French hunter Patrice Faye tried to capture the reptile using a large crocodile trap – which clearly did not work. In a note to the BBC, Faye alleges that Gustave is very smart and his survival instinct leaves nothing to be desired.   For two years Faye studied the possibilities, even creating a documentary called Capturing the Killer Croc, which aired in 2014 and recorded Gustave's several capture attempts.   In the first attempt, a giant cage that weighed a ton and was about 9 meters long was used. Different baits were placed inside the cage, but none of them attracted Gustave or any other creature. The scientists installed three giant traps on strategic river banks to increase their chances of capture; then, only smaller crocodiles were captured by the traps.   In its last week before having to leave the country, the team put a live goat in the cage and, one night, the camera broke due to a storm. The next morning the cage was found partially submerged and the goat wasn't there. It was not clear what happened that night.    All attempts failed to capture Gustave. He's never been brought to justice. An article rumored he had over 300 victims!   American alligators rarely prey upon humans. Even so, there have been several notable instances of alligators opportunistically attacking humans, especially the careless, small children, and elderly.    A 12ft-long, 504lb alligator believed to have attacked and killed a 71-year-old Louisiana man in Hurricane Ida's aftermath, was captured with what appeared to be human remains in its stomach, local authorities said.   Timothy Satterlee Sr vanished on 30 August, while checking on the contents of a shed at his home in Slidell, Louisiana, as flood waters engulfed the area.   After his wife heard a splash, she discovered her husband being gripped in a “death roll” by a huge alligator.   By the time she could intervene, the beast had already ripped off Satterlee's arm and rendered him unconscious.   She pulled him to the steps of their home and — with neither her phone nor 911 working — in a desperate move she climbed into a small boat in search of help.   But when deputies finally arrived, Satterlee wasn't there any more.   “She just never thought in her wildest nightmares that she would get back and he'd be gone,” said Lance Vitter, a spokesperson for the sheriff's office.   Satterlee's disappearance set off a two-week search that ended  after an alligator was caught in a trap near where Satterlee had gone missing, the St Tammany Parish Sheriff's Office said.   Agents euthanized and cut open the alligator, where they discovered “the upper parts of a human body”, according to Vitter.   “Once the alligator was searched, it was discovered to have what appears to be human remains inside its stomach,” the sheriff's office said.   Oof   Now everyone's favorite…snakes!    Only very few species of snakes are physically capable of swallowing an adult human. Although quite a few claims have been made about giant snakes swallowing adult humans, only a limited number have been confirmed. A large constricting snake may constrict or swallow an infant or a small child, a threat that is legitimate and empirically proven. Cases of python attacks on children have been recorded for the green anaconda, the African rock python, and the Burmese python.    Wa Tiba, 54, went missing while checking on her vegetable garden on Muna island in Sulawesi province. A huge search was mounted by local people.   Her sandals and machete were found a day later - a giant python with a bloated belly was lying about 30m away.   "Residents were suspicious the snake swallowed the victim, so they killed it, then carried it out of the garden," local police chief Hamka told news outlet AFP.   "The snake's belly was cut open, slowly revealing the man's clothed body.   Multiple cases are documented of medium-sized (3 m [9.8 ft] to 4 m [ft]) captive Burmese pythons constricting and killing humans, including several non intoxicated, healthy adult men, one of whom was a "student" zookeeper. In the zookeeper case, the python was attempting to swallow the zookeeper's head when other keepers intervened. In addition, at least one Burmese python as small as 2.7 m (8.9 ft) constricted and killed an intoxicated adult.   How about fish?! Sounds like a good place to do some quick hitters!   Contrary to popular belief, only a limited number of shark species are known to pose a serious threat to humans. The species that are most dangerous can be indiscriminate and will take any potential meal they happen to come across (as an oceanic whitetip might eat a person floating in the water after a shipwreck), or may bite out of curiosity or mistaken identity (as with a great white shark attacking a human on a surfboard possibly because it resembles its favored prey, a seal). Of more than 568 shark species, only four have been involved in a significant number of fatal unprovoked attacks on humans: the great white shark, tiger shark, bull shark, and the oceanic whitetip shark. These sharks, being large, powerful predators, may sometimes attack and kill humans; it is worth noting that they have all been filmed in open water by unprotected divers.   So, I found a pretty cool yet messed up story. On July 1, 1916, Charles Vansant was maimed in the water in front of a hotel in Beach Haven, New Jersey. He died as a result of his wounds. Less than a week later, Charles Bruder perished in Spring Lake, just 50 miles up the Jersey Shore. His legless body was pulled from the water.  Then 10-year-old Lester Stilwell was bitten and dragged under the water while playing with his friends in Matawan Creek. A 24-year-old local, Watson Stanley Fisher, hurried into the creek to look for Stilwell's body, but he, too, was mauled by the shark and eventually died.  That same day, just a mile downstream, 14-year-old Joseph Dunn was also bitten. He survived the attack. These third and fourth deaths thrust New Jersey's shark problem into the national spotlight, and marked a turning point in America's collective psyche, according to Burgess: Sharks were no longer just interesting marine animals, they could be killers. President Woodrow Wilson allotted federal aid to "drive away all the ferocious man-eating sharks which have been making prey of bathers," the Philadelphia Inquirer reported on July 14, 1916.  The Philadelphia Evening Ledger said on July 15 that "the shark menace was formally discussed the day before at a Cabinet meeting in Washington." The newspaper reported that a ship would be dispatched to cooperate with the Coast Guard, and "active warfare against sharks instituted." Meanwhile, New Jersey fishermen, Coast Guard members, and townspeople threw sticks of dynamite into Matawan Creek and used wire nets to try to capture the offending animal. Local fishermen ended up catching various shark suspects, including a 215-pound, 9.5-foot-long female shark with 12 babies in her belly.  Finally, New Yorker Michael Schleisser caught and killed an 8-foot, 325-pound great white just a few miles from where Stilwell and Fisher were attacked. The creature had 15 pounds of human remains in its stomach.  This story is what is said to be the inspiration for the movie, JAWS! Piranhas   Attacks by piranhas resulting in deaths have occurred in the Amazon basin. In 2011, a drunk 18-year-old man was attacked and killed in Rosario del Yata, Bolivia. In 2012, a five-year-old Brazilian girl was attacked and killed by a shoal of P. nattereri. Some Brazilian rivers have warning signs about lethal piranhas.   Catfish   Reports have been made of goonch catfish eating humans in the Kali River in India. The Kali River goonch attacks were a series of fatal attacks on humans believed to be perpetrated by a goonch weighing 90 kilograms (200 lb) in three villages on the banks of the Kali River in India and Nepal, between 1998 and 2007. The first attack occurred in April 1998, when at 13:00, 17-year-old Dil Bahadur, while swimming in the river, was dragged underwater in front of his girlfriend and several eyewitnesses. No remains were found, even after a three-day search spanning 5 kilometers (3.11 miles). Three months later, at Dharma Ghat, a young boy was pulled underwater in front of his father, who watched helplessly. No corpse was ever found. The final attack occurred in 2007 when an 18-year-old Nepalese man disappeared in the river, dragged down by something described as a mud-colored "water pig".    Additionally there have been reports of Wels catfish killing and eating humans in Europe. Large predatory catfish such as the Redtail catfish and Piraiba are thought to have contributed to the loss of life when the Sobral Santos II ferry sank in the Amazon River in 1981.   Groupers   The Giant grouper is one of the largest species of bony fish in the world, reaching a maximum length of 3 meters and weight of 600 kilograms.  There have been cases of this species attacking and possibly consuming humans, along with the closely-related Atlantic goliath grouper.   Lizards   Large Komodo dragons are the only known lizard species to occasionally attack and consume humans. Because they live on remote islands, attacks are infrequent and may go unreported. Despite their large size, attacks on people are often unsuccessful and the victims manage to escape with severe wounds.   Well there you have it folks…man eating animals! It seems after this…we are only at the top of the food chain because certain animals allow us to be there.    In closing, here are the man-eater body counts Individual man-eater death tolls include:   436 — Champawat tiger (Nepal/India) 400 — Leopard of Panar (Northern India) 300+ — Gustave (crocodile) (Burundi), rumoured 150 — Leopard of the Central Provinces of India 135 — Tsavo's man-eating lions (Kenya) 125+ — Leopard of Rudraprayag (India) 113 — Beast of Gévaudan (France) 50+ — Tigers of Chowgarh (India) 42 — Leopard of Gummalapur (India) 40 — Wolves of Paris (France)   Movies:   https://screenrant.com/best-killer-animal-movies/

Welcome welcome to the latest episodes of my anime podcast. here we go back in the way back machine to review the 1986 feature film by Studio Ghibli. None other than Castle in the Sky. Featuring a guest appearance by Yota's brother. Hope you enjoy it. Scraw!!!!   Follow - Fantasy Book Club   (Yata's Brother) Anime Discussed In the Episode  - Tenkuu no Shiro Laputa (1986) Links & Things All the Links in One Place just click here Music In the Show Today  Formosa - Yata's Brother (ED)  David Xu -The Judges (Feat.Luo Tianyi) YOOOTUBE - Amnesia - Terribly Entertaining

Gazeteci Erdal Sağlam Ankara'nın ekonomi gündemini masaya yatırmaya devam ediyor. Son günlerde açıklanan veriler ışığında yapılan değerlendirmeleri aktaran Sağlam, ekonomik modelde çöküş işaretlerinin arttığını vurguladı. Sağlam, hükümetin hazırlandığı yeni 'Yatak kredisi' kampanyasına yönelik olarak hükümete yakın iş kesiminde ciddi bir beklenti olduğunu belirtti.

#Intellectwalwal usapan tungkol sa plano sa buhay, dating in the pandemic, and dream jobs. Inspirational 'to! Yata. See acast.com/privacy for privacy and opt-out information.

Get 20% OFF @manscaped + Free Shipping with promo code 1BPOD at MANSCAPED.com! #ad #manscapedpod On episode 15 of One Bullet Pod, Bonzer and MRags discuss Warzone custom scrims, are beds overrated, Ludwig's stream-a-thon, Call of Duty: WWII Vanguard and MRags' missed Aydan host. Timestamps Controversial topic beds overrated 3:28 Cod WW2/BR evolution 6:25 Twitch News/Ludwig/Ninja 16:40 Tourney talk (JuJu Charity) 24:36 Aydan Host 30:36 Bart Intro 32:57 Bart/yata Segment Intro 34:56 Bart warzone scrim cord explained 36:06 Kill race vs comp / difficulties 37:41 Scoring Start: 39:22 High alert/tips and tricks 40:47 Customizability for customs 43:23 Frequence of scrims 46:27 Growth/future of warzone 47:38 Ranked system/same game 50:01 Concerns/final questions/meta 50:57 warzonescrims.com/discord Bartonoligst YouTube - https://www.youtube.com/channel/UCsklPp6RyTqXbEs1UMBV_hA Linktree - https://t.co/sifzDSqITZ?amp=1 Yata Twitch - https://www.twitch.tv/yata_tv Twitter - https://twitter.com/Yata_tv MRags Twitch - https://www.twitch.tv/MRagsTV Twitter - https://twitter.com/MRagsTV YouTube - https://www.youtube.com/c/MRagsTV Instagram - https://www.instagram.com/MRagsTV Tiktok - https://www.tiktok.com/@mragstv?lang=en Website - https://www.mragstv.com/ Bonzer Twitch - https://www.twitch.tv/bonzergorgon Twitter - https://twitter.com/bonzergorgon Instagram - https://www.instagram.com/bonzergorgon One Bullet Socials Merch - https://shop.spreadshirt.com/OneBulletPod/ Twitter - https://twitter.com/onebulletpod Instagram - https://www.instagram.com/onebulletpod YouTube - https://www.youtube.com/channel/UC6v1dgnxW9qJvyE4MxXtkJw --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In this episode, Tyler James Burger interviews Hannah Yata, a surrealist painter whose work plays with the forms of nature and the feminine, interweaving symbols of the unconscious with the struggle of the natural environment. | Hannah Yata | ► Website | https://hannahyata.com/ ► Instagram | https://www.instagram.com/hannahyata/   | The CoSM Podcast | ►Listen Everywhere | https://pods.link/F5gjbJ938cjx9    | Chapel of Sacred Mirrors | ► Website | https://www.CoSM.org ► DONATE | https://www.buildentheon.com ► CoSM Shop | https://shop.cosm.org   Thank you to Deca for the soundtrack to this podcast. ►https://www.youtube.com/DecaMusicVideos ►https://deca.bandcamp.com/ ►https://open.spotify.com/artist/0Up3H...

Dua Mecmuasi s.45-49 Yatağa girdiğinde

Merry Christmas! In celebration of Cinema One Originals’ 15th anniversary, C1 alumni Joel Ferrer (Baka, Siguro, Yata, Elise) and Victor Villanueva (Lucid, Patay na si Hesus) sit down and talk about their filmmaking experiences and the festival’s best hits while John and Princess sit back and do laughtrack stuff. It’s unedited, uncensored, and uncut! Prepare for almost 2 hours of history, insights and crazy ideas. notes: We recorded this episode at Hatch Hub along Maginhawa St. Spoilers are present for Lucid. The opinions and views expressed in this podcast do not reflect… charot. Thanks to Vic and Joel for stopping by!

Givat Assaf terrorist arrested in West Bank Completing a weeks-long search, Israeli security forces finally captured and arrested on Tuesday, Asam Barghouti, who is suspected of shooting dead two IDF soldiers last month at the Givat Assaf outpost in the West Bank. 2. PM demands to confront state witnesses against him Israeli Prime Minister Binyamin Netanyahu demanded Monday night a confrontation with the state's witnesses in the corruption cases against him. Erdogan ‘can't stomach' Bolton comments on Kurds Turkish president Tayyip Erdogan on Tuesday harshly criticized statements made by US National Security Advisor John Bolton while in Israel to meet with Prime Minister Binyamin Netanyahu. Erdogan ‘can't stomach' Bolton comments on Kurds Amb. Dr. Alon Liel, Program for Conflict Resolution, Tel Aviv University speaking via skype at ILTV studio more on Turkish President Erdogan and the United Sates withdrawal from Syria. 5. 80 illegal residents detained outside Hebron Just south of Hebron, Israeli border police forces located and detained 80 illegal Palestinian “infiltrators” from Yata, Ad-Dhahiriya, and Hebron in the West Bank. Egypt closes Rafah border to Palestinians In the day after the PA pulled all its personnel from the Rafah border crossing between Gaza and Egypt, Egypt has indeed closed all entry through the gate to Gazan Palestinians. Iraqi official calls for probe into Israel visits Iraq's first deputy speaker of parliament Hassan Karim Al-Kaabi, has now called for an investigation into officials who allegedly secretly visited Israel in three delegations this past year. Soldier drowns in solo navigation exercise Tragic news came out Monday morning in Israel, young soldier, Sgt. Evyatar Yosefi of the Paratroopers Brigade Reconnaissance Battalion had drowned in northern Israel. Israeli legend, Moshe Arens Z”L, passes away at 93 Former Defense Minister, Foreign Minister and Designer Of The All-Israeli Lavi Fighter Jet, Moshe Arens, passed away in his home in Savyon at the age of 93 on Sunday. 52% of Israelis think Asylum Seekers should stay A new poll has just been released revealing that over half of the Israeli public believes that the African Asylum Seekers in the country should be able to stay in Israel until a deal is made for their settlement. 11. Rwandair to launch direct Tel Aviv-Kigali flights Rwandair, the national airline of Rwanda, will now launch a new direct route from the country's capital, Kigali to Tel Aviv. TAU researchers say flowers can “hear” bees It seems gardeners who talk to their plants may now actually have even more legitimate reason to do so as a new study from Tel Aviv University finds that flowers not only hear the buzz of approaching bees, but respond to the sound by producing sweeter nectar. Hebrew word Of The Day: L'HAVIQUE | להאביק= TO POLLINATE Learn a New Hebrew word every day. Today's word is "L'havique" which means "to pollinate" See omnystudio.com/listener for privacy information.