Podcasts about Yodo

Con Hamburgo nos metemos de lleno en las propuestas más interesantes que llegan a la cartelera y a De película. Se trata del último trabajo de Lino Escalera, un thriller impactante, que nos habla del mundo de las mafias en la trata de mujeres. Un tema duro y muy delicado del que charlamos con Lino Escalera y sus actores protagonistas, Jaime Lorente, Roger Casamajor y la actriz rumana Ioana Bugarin. Otra película española que llega a salas es Jockey, de Luis Ortega, protagonizada por Nahuel Pérez Biscayart y Úrsula Corberó, una de las películas de las que más se habló en el pasado Festival de Venecia que nos acerca Elio Castro. Dos son las películas internacionales en las que nos detenemos, La trama fenicia, dirigida, escrita coproducida por Wes Anderson, una historia divertida, muy colorista con una belleza visual muy singular. La otra es Érase una vez mi madre, de Ken Scott, con el que hablamos, una película familiar de estilo retro que nos da una visión muy importante de esas madres luchadoras, con un guión fantástico, unas interpretaciones que traspasan la pantalla y una banda sonora increíble. Yodo esto además del resto de la cartelera y las secciones habituales.Escuchar audio

El yodo es un oligoelemento esencial para la producción de la hormona tiroidea y la salud general.

011 Gittin 17b- Shitas Rashi Nichoh Zman Rid Ksav Yodo Tur Get Without Zman

081 Gittin 11a- Shtarcho Biyodi Mai Boi By Ksav Yodo, Parsoi, Arkaos

En este episodio hablamos de una de las bebidas comunes cocinadas con equipo cervecero cuyos insumos se encuentran disponibles en tiendas de cerveza. Hablamos de la Kombucha, una bebida fermentada que mejora la flora intestinal. Además hablamos de la prueba de Yodo para saber cuando tu macerado está listo sin tener que esperar una hora […] The post EP118 – Kombucha y Prueba de Yodo first appeared on cervezatlan.

Programa de cómics previo al Salón Manga de Barcelona en el que omitimos obras que traeremos tras el salón y nos centramos en cómic europeo y americano. Novelas gráficas de muy alta calidad y un pequeño toque superheróico de actualidad. Y que no falte una pequeña mención al apasionante mundo de los fanzines... -FaceNews: Autores en el Manga Barcelona 2024 (00:03:30) -Rick y Morty vs Cthulhu (00:10:08) -Universo de Albert Monteys (00:16:55) -Una carta para Yodo (00:27:05) -Fortaleza Volante (00:37:40) -República (00:43:28) -Malfario y otros fanzines (00:50:56) -4 ojos (01:06:33) -Las crónicas de Rema: La Tierra de la Niebla Azul (01:11:25) -Los sacrificadores (01:18:44) -Punisher 2024 (01:26:57) Canción final: Héroes de papel Recordad que volvemos cada semana y que nos tenéis siempre en www.hellofriki.com y en redes. También en nuestro canal de telegram

So the year 649 was so bad that they went and changed the whole calendar to forget about it!  In 650 a white pheasant is brought to the court, and they sieze on that as a chance to rename the era from Taika to Hakuchi.  That should make things better, right? This episode we talk about this event--their reasoning, as well as what is recorded as having happened.  We also take a look at the completion of the Ajifu no Miya and how it was renamed to the Naniwa no Toyosaki no Nagara no Miya, or the Toyosaki Nagara Palace of Naniwa.  This is thought to be what we know today as the Early Naniwa Palace, and it was a real change, and, in many ways, the physical manifestation of the Taika era reforms. For photos and more, check out https://sengokudaimyo.com/podcast/episode-113 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 113: The White Pheasant.   The officials of the court stood sentinel at the palace gates, a formidable line of authority draped in flowing, vibrant robes that signified their rank. Each step down the line revealed a cascade of colors, a living tapestry of power and prestige. Only the envoys from distant shores stood apart, their unique uniforms adding an exotic flair to the proceedings, as well as a certain legitimacy as outside witnesses.   The air crackled with anticipation as the crowd waited, their breath held, until four figures emerged, bearing aloft a magnificent litter adorned with intricate decorations that shimmered as they caught the sun's rays.   Upon that litter rested a cage, and within it,a dazzling white pheasant, plucked from the untamed wilds of Anato. Whispers rippled through the throng; some questioned the significance of this fragile creature, while others dared to see it as a divine omen. Was this bird as pure as the tales had promised? The capital had buzzed with rumors ever since its unexpected arrival, and those in the back stretched their necks, desperate for a glimpse of this rare marvel.   The past year had cast a shadow over the Yamato court, leaving the air thick with uncertainty. Yet, this ethereal bird, shimmering with the promise of renewal, seemed to herald a shift—an opportunity for rebirth that everyone craved.  At the very least it was a much needed distraction from everything that had previously occurred.   As the litter glided past, the courtiers bowed deeply in reverence, forming two disciplined lines that followed through the grand gates. Together, they marched into the palace, hearts pounding with hope. They were not just entering a building; they were stepping into a new era, one that, with a whisper of fate, could rise above the struggles of the past.     This episode we kick off the start of a new era—the Hakuchi era, or the era of the White Pheasant.  It followed the Taika era, and it does have a different feel.  It is less about new edicts and more about how things were shaking out and coming together.  And one of the things that was coming together was the Nagara no Toyosaki palace, which is believed to be the same one known to archaeologists as the “Early Naniwa Palace” unearthed in Ohosaka and dated to the mid-7th century.  We'll actually start with a look at this palace, continuing our discussion from last episode, as our sovereign, Karu, aka Koutoku Tennou, seems to have been a bit crazy about all of his palaces, and figuring out just which is which can be an issue in and of itself. We'll also touch on the start of this new era, and look at why and what it meant to come up with a new era name—a new “nengou”—in the middle of a reign like this.  And so we catch ourselves at the start of the year 650, still, technically, in the Taika era.  The year started well enough, with the sovereign celebrating the new year at the Ajifu palace and then coming straight back—the Ajifu palace was apparently yet another new palace and it seems construction had only recently begun.  Now, There is some confusion between the Ajifu palace and the Toyosaki palace.  The Ajifu palace is traditionally thought to have been located on the opposite side o f the Yodo river, in the area of modern Settsu city, on the site of what became the Ajifu Shrine.  Others have suggested that it was actually on the Kanimachi plateau, which is where the Toyosaki palace was.  Notably the “Toyosaki” palace is not located anywhere near the modern area of “Toyosaki” with which it seems to share a name.  From what little information we have, it seems to have been quite the complex.  As to why he would need yet another palace, I could not say.  And yet, later we see that the Ajifu Palace is eventually named the Nagara Toyosaki Palace.  So are they one and the same?  Did they move the Toyosaki Palace?  Or did they build the Toyosaki Palace and then *rebuild* it as the Ajifu Palace—aka the Nagara Toyosaki Palace? At this point the way that the Chronicles talk about it, the Ajifu palace site seems to have been almost purely conceptual, while previous accounts seem to indicate that the Toyosaki Palace was already in use.  That would have made for an interesting New Year's celebration, probably in temporary buildings erected quickly amongst the grass and fields, with some nearby tomb mounds that would need to be leveled or moved to make room, we are later told.  It seems they were still surveying the site, but I guess Karu really was looking for a change.  And so he celebrated the new year at the Ajifu palace, but quickly returned back to wherever the work of the government was actually occurring. As to where that was, well, we talked last episode about all of Karu's meanderings from one palace to the other.  The Nihon Shoki text itself is not exactly clear, as I read it.  It doesn't help that the term for palace, or “miya”, appears to refer to both a complex and a single residence, without a clear distinction given between the two.  And so, though I mentioned it last episode, let's recap what we know about the palaces this reign. So in 645, we are told that Karu decided upon Naniwa and we are told that this is the “Toyosaki” palace.  Then in 646, Karu took up residence in the “detached” palace of Koshiro in Sayabe, Naniwa.  This was likely him repurposing the Miyake, the government offices with the royal granaries.  He was only there for about two months, though, before he returned.  Then, in the third month of 646, he issues an amnesty claiming to have taken up residence in the new palace—but we aren't told which one. In 647, two years into the reign, the government offices at Wogohori are torn down and a palace was built there.  Now this is somewhat confusing because there appear to be two government districts:  Wogohori and Ohogohori.  You'll probably notice how similar these two sound, though it may have been more like “wogopori” and “opogopori”. Back in the day.  Wo-gohori, or the “Small District”, is mentioned once, but mainly just as a place name.  Ohogohori, or the “Big District” has previously shown up as the place with government offices for the envoys from overseas.   Confusing matters, in a later entry, Karu eventually moves out of the palace at Oho-gohori and into the palace that would be known as the Nagara Toyosaki palace.  So was he at Wogohori and then later at Ohogohori?  Or was there some scribal error such that the two got confused? And then in 648 we are told that Karu moved into the Toyosaki palace in Naniwa.  Two years later, in 650, and he is now celebrating New Year's at the Ajifu palace, which may refer to a location on the other side of the Yodo river, but is likely in the spot we now think of as the Nagara Toyosaki Palace.  We then know that in 651 they were still building a palace.  And it isn't until the last day of 651 that Karu would formally move from Ohogori into the Ajifu palace, which we are told was then renamed the Nagara no Toyosaki no Miya---the Nagara Toyosaki Palace. I have several thoughts on all of this.  One, is that there may have been two “Toyosaki” palaces—there was the Toyosaki palace that he first moved into, and then there is the Nagara Toyosaki Palace.  “Nagara” appears to mean something like “Long Handle”, but other than that, I don't know that there is a good translation.  It may refer to the fact that it was meant to last longer, or that it was even larger than the previous palace.  It may even be that the original Toyosaki Palace was just a few of the buildings, and that eventually it grew into the larger Nagara Toyosaki Palace, but if that is the case, what is up with term “Ajifu”?  Was that just one building in the larger palace?  Or are earlier mentions of “Toyosaki” anachronistic, and perhaps it wasn't until the entire thing was complete that they gave it that name?  Many modern accounts appear to conflate the Toyosaki palace with the Nagara no Toyosaki Palace, saying it just took that long to build.  That would imply that the Ajifu palace really was there on the Kamimachi plateau, at the known Naniwa palace site.  Alternatively, “Nagara” could possibly have been a reference to the fact that the Ajifu palace was an extension of the larger Toyosaki complex, possibly built out of the government offices of either Wogohori or Ohogohori. For all that we don't know exactly what was happening here, we have a pretty good idea in the archaeological record about at least one of the palace sites on the Kamimachi plateau.  This site has been identified as the Toyosaki palace of Karu, aka Koutoku Tennou, and it would actually be reused at a later date.  Sure enough, there are remains of at least two palace complexes on the site, with the one from our period known as the “Early Naniwa Palace” site. Based on its size and layout, this Early Naniwa palace was the first of its kind.  Previous palaces in Asuka had not dissimilar designs in terms of the general arrangement, but this clearly made use of the structure of continental style palace complexes, and was likely intended to be a new, permanent capital. The north of the palace complex consisted of a rectangular, walled section 185 meters east to west and 200 meters north to south, making up the “dairi”.  That's almost 10 acres of enclosed space, set aside as the sovereign's personal living quarters. South of that was a smaller area with the front hall, one of the largest for its time.  It was 36 meters east to west and 19 meters north to south.  This would have been the hall called the “Daigokuden” in later palaces, where official rituals would take place.  There was a gate between it and the Dairi, to the north, as well as a gate to the south, flanked by two octagonal buildings, which led to the Chodoin, the main working area of the court complex. This is part of what sets this palace apart from others, and why it likely took a while to build.  It may also explain all the different palace names as there was probably a lot of construction for a long time.  In previous instances, as far as we can tell, the sovereign's palace was both their home and the building where state business was conducted.  Think, perhaps, of the White House, in the US, and then imagine that the White House, the Capitol Building, and the Supreme Court were all part of the same compound, with only the barest of concessions to privacy between them.  In this new layout, the dairi was reserved to the sovereign, there was a small area for the official throne room, and then south of that was the Chodoin, the court hall complex. This was a huge change to how things had operated in the past.  While the main audience hall was still nominally part of the dairi, so the “private” areas of the palace weren't entirely “private”, it was still leaps and bounds more separated than in the previous palaces we've uncovered.  Sure, the idea of lining up buildings from the front gate to the larger buildings towards the back, making people approach successively larger and more impressive buildings, generally seems to have been a thing as far back as the Makimuku Palace near Mt. Miwa, back in the third century, but even then, there is no clearly defined separation between the public and private spaces of the sovereign.  There does seem to have been restrictions on who could enter what parts of the compound, with the sovereign's personal quarters being the most restricted, but now there were walls and gates and guards separating one area from another. The Chodoin itself, the main “business” or “public” area of the court, appears to have been about 262.8 meters north to south and 233.6 meters east to west—a little over 15 acres.  Most of that was open space between the 14 “choudou” halls lined up symmetrically, 7 on either side.  These were the individual buildings where the various government officials were to meet and conduct business, as well as conduct rituals, feasts, etc.  There was a southern gate that provided the entrance to the Chodoin and led to another large area with the Choshuden, the buildings where officials could change into and out of their formal court uniforms, and otherwise prepare for or close out the day.  South of that was the main gate for the entire compound, the Suzaku gate, named for Suzaku, the red bird of the south, one of the four directional guardian spirits. We know the buildings largely from their post holes.  They were made of wood, and it is likely that most of them were thatched.  They may have been painted white, vermillion, and green—classic paints that were based on continental styles and which were said to help prevent the wooden pillars from rotting too quickly.  It is unsurprising that this would have taken years—but it is also possible that they built some quarters for the sovereign and then built out from there.  This also would have been key to a lot of the governmental reforms, providing an actual location for the work that the reforms were directing. Of course, there was a lot of work to be done, and the halls in the palace were limited, so two areas to the east and west of the complex were set aside and appear to have been built up with other government offices, suitable for carrying out the day to day minutiae that was required. There is still a question of whether or not they also instituted the larger grid system city layout around the palace complex.  Currently we have no evidence for that, though perhaps they were considering it, eventually.  Unfortunately, with all of the construction in Osaka over time, I don't know if we could be able to find or discern such a layout if we did find it.  For now, we will stick with what we know:  an absolute unit of a court complex that took them several years to build. Getting back to the Chronicles: Our next entry in the Nihon Shoki, after the New Years celebration, tells us that in the second month, Kusakabe no Muraji no Shikofu, the governor of Anato Province, brought a white pheasant to the court.  The report claimed that it had been caught by Nihe, a relative of Obito, the Kuni no Miyatsuko of Anato, on the 9th day of the first month, on Mt. Wonoyama. For reference, the land of Anato was at the far western end of Honshu, part of the San'yodo, itself a designation for the lands along the Seto Inland Sea coast from Harima, modern Hyogo prefecture, out to Anato, modern Yamaguchi prefecture.  It was on the Honshu side of the Shimonoseki strait, which was the main entrance from the Korean Strait and the Japan Sea to the Seto Inland Sea.  The area would later be known as Nagato, which would eventually be called Choshu, an area which any students of the fall of the Tokugawa shogunate are sure to recognize. We discussed back in Episode 94 how white or albino animals—assuming they weren't normally white—were considered particularly auspicious.  So in 598, the land of Koshi sent a white deer they had found to the court of Kashikiya Hime, which is to say Suiko Tenno.  And so the white pheasant from Anato was clearly seen as an omen—but was it truly auspicious.  Here we see the court investigating this, and how exactly they go about that is somewhat enlightening as to how the court thought in general. First, they made inquiry of the lords of Baekje—I would suspect this referred to those recognized as Baekje nobility residing in the archipelago, rather than sending a correspondence to the peninsula and back.  That they went to someone from Baekje would seem to indicate the importance they placed on Baekje as a conduit for continental learning.  Indeed, the answer they got back—whether from a single, unnamed individual or a group of Baekje nobility—was that White Pheasants were recorded in the 11th year of Yongping, which would be 68 CE to us, during the reign of Ming of the later Han dynasty.  Han Mingdi, aka Emperor Ming of Han was born Liu Yang and also known as Liu Zhang, reigned from 57 to 75 CE.  Ming and his son, Emperor Zhang oversaw a period of particular prosperity for the Eastern Han dynasty.  On the other hand, there was an attempt to curse Emperor Ming in 67 CE, which ended with the death of the ambitious Prince Jing of Guanglin.  Then, in 70, Prince Ying of Chu was also convicted of using magic to try and secure blessings while he fomented revolution against the emperor, and he was exiled, where he committed suicide.  So I don't know if this marks the pheasant as particularly auspicious or not. Asking the Buddhist priests, who frequently studied not just Buddhist canon, but other continental texts, they mostly drew a blank—at least on the specifics of a white pheasant.  They did recommend that a general amnesty would not be amiss, as it would bring joy to the people.  I guess if you aren't sure about the nature of an omen you can certainly do something to help it out. And while they weren't specifically sure about a white pheasant in Buddhist scripture, a couple of priests did have suggestions. The Priest Doutou recounted a story from Goguryeo, when the court there wished to build a new Buddhist temple, but could not divine a suitable and auspicious site.  When someone witnessed a white deer, they chose that spot for the temple, which was then called the Temple of the Park of the White Deer.  According to Doutou, this temple established Buddhism in Goguryeo. Furthermore, he recounted, when a white sparrow was seen on the farmstead of another temple, or when a dead crow with three legs had been brought back from the Tang dynasty, the people had proclaimed both of these to be good omens.  So given all of that, Priest Doutou concluded, a white pheasant must be especially auspicious. The Priest Bin agreed.  Bin, you may recall, had been heavily relied upon for his knowledge in setting up the new governmental structure, which would seem to indicate that he was quite well-versed in continental ideas, and he had even traveled there himself.  He provided the court several different reasons that a white pheasant might appear. First, it might appear when a ruler extended his influence to all four quarters. Second, it might appear when the sovereign's sacrifices are appropriate, and when his banquets and clothing are in due measure. Third, it might appear when the sovereign cultivates frugality. Finally, it might appear when the sovereign was humane. He didn't provide any specific examples of how he arrived as his conclusions—at least nothing was recorded—and so he may have been relying on his own expertise.  However, he did recount one tale in particular.  It was a story from the time of Emperor Cheng Wang of the Zhou dynasty.  Cheng Wang is said to have reigned in the 11th century BCE, from 1042 to 1021, and so take that how you will.  Important to us is not what happened so much as what the Yamato court believed had happened—what was the historical truth that they were workin with at the time? According to Bin, during Cheng Wang's reign, the Yuehshang family brought a white pheasant to the court.  Apparently it had been three years without any exceptional storms or rains, and neither the rivers nor seas had flooded.  Apparently the old men found this an extremely long time to go without some kind of disaster, indicating that the pheasant was clearly an auspicious omen in deed. Priest Bin also mentioned other accounts, but the Chroniclers omitted them from the record. Whatever they were, the court had heard enough.  The White Pheasant was declared auspicious, and a new era was declared:  the Hakuchi, or White Pheasant, era.  They let the white pheasant loose in the royal garden, presumably with clipped wings or otherwise kept from flying off, and then preparations were made  immediately to officially inaugurate the new era 6 days later, on the 15th day of the 2nd month of 650. Before we get into that, though, I want to pause and take a look at something here:  The authority of precedent.  Time, as conceived of in the continental model, was cyclical.  There was the cycle of day and night.  The cycle of the year and the repeating seasons.  Likewise the planets and heavens all had their own cyclical periods.  In addition, there was the idea that the Yin and Yang forces in the universe likewise cycled through predictable patterns—the sexagenary cycle, or cycle of 60 years, being an example of a longer term cycle.  And then there was the Buddhist cycle or death and rebirth, at least as long as one remained tied to this mortal plane of existence. If time is cyclical, then one can look to the past to predict the present.   Stories of the past were seen as holding authority over similar events in the present.  Understanding these historical stories and being able to pull from them provided its own kind of power and authority.  Rather than attempting to reason from first principles, precedent was often a more convincing argument. Being able to read and write and recall all of these stories gave scholars the ability to influence events.  Of course, who had time to do all that other than people like Buddhist priests or the doctors of the court? This is also one of the reasons that people would have had to write down histories and, eventually, to keep diaries and accounts of what happened.  Those accounts would, over time, become essential records to invoke for moments like this—and even a record like the Nihon Shoki or the Kojiki would have similar significance.  In many ways, it is propaganda, but not just in how it describes the past as the Chroniclers wished it to be, but it set the precedent for succeeding eras to look back on.  While we may challenge that view, today, for many from the 8th century onward the events described in the Nihon Shoki were considered the gospel truth in more ways than one. Of course, all that aside, we've had plenty of auspicious events before, but why, now, would they be enough to trigger a new era?  Why not just note them and move on? Well, to start with, let's face it, nobody is likely to name 649 as the greatest year ever, any time soon, and certainly not the Yamato court.  The Crown Prince, Naka no Oe, had been tricked into thinking that his co-conspirator, Soga no Kurayamada no Ishikawa no Maro, was a traitor.  To be fair, Maro had been more than complicit in the murderous takedown of his own relatives to set up the current government, and history has time and again suggested that those who put someone on the throne can just as easily take them off it.  That's why they are often either brought deeper into the inner circle, or removed—either physically or more euphemistically.  In this case, though, it seems that fears of Naka no Oe and others were unjustified, and they sent the royal troops after an innocent man; or at least a man as innocent as any of the other elites at that time.  After all, the wealth of the elites came from the rice fields that they owned—or that were at least designated for their stipends—and they certainly weren't working those fields themselves, so make of that what you will. All of that had led to the death of Maro, his family, and the rest of his household.  That, in turn, led to the death of his daughter, Miyatsuko Hime, who was married to Naka no Oe himself.  When they finally did realize what had happened, the best justice they could figure out was to send the scandal-mongering Soga no Musa out to Tsukushi in a form of luxurious banishment.  Demotion by promotion, as he was made the Viceroy of Tsukushi, the top man of the court at the edge of the archipelago. To say that the year 649 had been a bust is an understatement.  Don't get me wrong, it was a far cry from the worst year that the archipelago had ever experienced—or would in the future, for that matter.  But that was scant comfort to the folks living in it. And so it was with some relief, I suspect, that the court welcomed news from the far flung land of Anato, because they really needed a distraction. With that in mind, let us move on to the events of the 15th day of the 2nd month of the year 650, describing how they inaugurated the new era.  Now, if the Chronicles are to be believed, this is not the first time they inaugurated a new era—we are told that year 645 was considered the first year of Taika, or Great Change.  But, assuming that did happen, and that it wasn't just named after the fact, the era would have started at the same time as a new reign.  Previously, from everything we can tell, dates were based regnal years.  Things are recorded as happening in the X year of Y sovereign.  Some of the oldest accounts seem to even note it more as X year of the sovereign who reigned from the Y palace, as the palace was likely more distinct a feature than the names and titles that they used, and the posthumous names, like “Koutoku Tennou” were not actually used until the end of the 7th or early 8th century. It is possible that Hakuchi is actually the first true nengo—or era name—and the first one that appears in the middle of a reign—though even here some say that the instantiation of “Hakuchi” is anachronistic. Personally, I see no harm in taking it at face value, at least for now, while acknowledging that everything in the Nihon Shoki is suspect.  Still, we are approaching a time when the events being written down may have still been in the living memory of people alive at that time.  720 is only 70 years away, and the project started even before then, so unless there are obvious discrepancies or supernatural events, we can probably assume that the Chronicles at this point are largely truthful, if possibly embellished. And so it is we are told of what happened.  To begin with, the court lined the ministers of the left and right and all of the functionaries in four lines outside the “purple” gate, as they would during a New Year's reception, like the one they had just had at the Ajifu palace.  The “Purple” gate was probably a reference to the southern gate The fact that the courtiers lined up at the south gate in the same way that they would have during a New Year's reception would seem to indicate that this was seen as the start of a new year.  It was no longer a Taika year—starting on that day it was now the first year of Hakuchi.  The month and day would not change, however, so it was still the 15th day of the 2nd month.  That means that technically the first year of Hakuchi would only have ten and a half months in the year—maybe eleven and a half, if there was an extranumerary month.  Likewise, the last year of Taika would only have one and a half months.  And if you are thinking that must make Japanese dates really tricky around the start or end of year, you don't know the half of it.  Sometimes events will get placed in the wrong “era” because they happened a few months before or after the change, and people forget that when they are translating to and from western dates.  It also means era names can't just give you the years of the era, but really need to give you the month and date it starts and ends.  Fortunately, most people are quite understanding about the occasional mistake.  But anyway, I digress. The courtiers were lined up as though for new years, and then they watched as Ahata no Omi no Ihimushi and three others bore a litter with the pheasant on it and went ahead through the gates.  The others followed in rank order—with the Ministers of the Left and Right leading the various functionaries.  The Baekje prince Pungjang and his uncle, Sesyeong Chyungseung, whom we mentioned back in Episodes 105 and 107, as well as Mochi, the physician to the King of Goguryeo, a scholar attached to the court of Silla, along with other important persons all advanced as well into the Central court of the palace. The pheasants litter was taken up by Mikuni no Kimi no Maro, Wina no Kimi no Takami, Miwa no Kimi no Mikaho, and Ki no Omi no Maro, who brought it to the front of the hall.  There, the ministers of the left and right then took the front of the litter, while the Prince of Ise, Mikuni no Kimi no Maro, and Kura no Omi no Woguso took hold of the rear.  Together, they placed it in front of the throne.  The sovereign, Kura, and the Crown Prince, Naka no Oe, examined the pheasant together. The Crown Prince then backed away, and the new Minister of the Left, Kose no Omi, presented a congratulatory address. He gave thanks to the sovereign and claimed that the pheasant was a sign that the sovereign would rule for one thousand autumns and ten thousand years across the Great Eight Islands—the Ohoyashima—of the archipelago and the four quarters of the earth.  Effectively, this is a long-winded version of “Banzai”, the congratulatory wish of ten thousand years of life for an emperor. Karu responded to this address by quoting auspicious times that white animals had been omens of good rule.  He then gave credit to the ministers and functionaries, and urged them to continue to provide good service.  Then he declared a general amnesty, forgiving various offenses, and noted that the era name would change to “Hakuchi”. Karu then directed presents to be handed out to the Ministers, the Daibu, the officials of lower rank, all the way down to the clerks.  Each received gifts commensurate with their rank.  Finally, Kusakabe no Muraji no Shikofu, the governor of Anato, was commended, and granted the rank of Daisen along with what we are told were a goodly number of presents.  In addition, the commuted taxes and corvees of Anato were remitted for three years, meaning that Anato would be allowed to keep all of the rice and product for themselves—something that was likely quite significant, though it is unclear whether this means that it was felt down at the level of basic workers or it just meant that the governor was able to keep what he taxed from the people for himself. And with that, we enter a new era.  Forget the unfortunate bloodshed and regrettable decisions of the previous year, this was a new start.  And that is often how these eras were seen.  Whether it was a new reign or things were just going so poorly that the court felt there needed to be a new start, future nengo would often follow a similar pattern.   And there was no set time for how long an era would last.  In fact, here's a little trivia for you:  The shortest nengo in Japanese history was “Ryakunin”, and it lasted just under two and a half months from late 1238 to the start of 1239.  It really shows how important it was to come up with a good name of these eras, as “ryakunin”, which seems to mean something like “humane period”, could also be written with characters meaning “abbreviated person”.  So they decided to abbreviate the era, instead, changing the era name again. This first year of the new era of Hakuchi continued relatively normally.  In the fourth month there were envoys from Silla—another source, according to the Nihon Shoki, claimed that Goguryeo, Baekje, and Silla sent envoys every year from this reign onward.  Then, in the tenth month, we see more work being done on the palace—presumably the Ajifu palace.  We are told that presents were given out in respect to tombs that had been demolished to make room for the new construction, as well as for the people who had been moved off their land.  Then Aratawi no Atahe no Hirafu was sent to place the boundary posts, no doubt marking out the outer extremities of the new palace precincts. In addition, that month work began—no doubt at the court's direction—on a giant tapestry, or mandala, with a sixteen foot tall Buddha image, attendant Boddhisatvas, and figures of all eight classes of beings according to the Buddhist cosmology.  That includes Heavenly beings, such as Devas; dragons; demonic Yaksha, Gandharva, and Asura; the bird-like Garuda and Kimnara; and the snake-like Mahoraga.  All told, there were some 46 figures.  It doesn't seem to say where it was to be installed, though it may have been made for the new palace complex. Also in that year we are told that the court ordered Aya no Yamaguchi no Atahe no Ohoguchi to carve one thousand images of Buddha—but once again, we aren't told where they resided.  We do know that the 16 foot tall embroidered Buddha was completed in the 3rd month of 651: it had taken them approximately five months.  The day after they were completed, the Dowager Queen, Takara no Himemiko, aka the former sovereign, Kougyoku Tennou, who had stepped down in 645, invited ten Buddhist teachers and prepared a feast and entertainment, likely to bless and show off the completed images. At the end of 651, the palace itself was finally complete.  We are told that over 2100 priests were invited to the Ajifu palace to read the Issaikyo on  the last day of the year.  The Issaikyo is the entirety of the Buddhsit canon, and so this was probably done in the abbreviated tendoku style, with priests just reading the chapter headings and flipping through the sutras, though with 2100 it is possible they just each red a different portion, all at the same time.  As it grew dark, the palace courtyard was kept bright with 2700 lights while we are told that the Antaku and Dosoku sutras were read.  Aston notes that these “sutras” of Antaku and Dosoku don't appear to reference any actual sutras that we know of, and posits that they may simply be rituals for home safety and the like.  Given what we know about the fate of so many of these old wooden palaces, it makes sense. After the sutras were read, the sovereign, Karu, formally moved from his residence in Ohogohori into the new palace, which was called Naniwa no Nagara no Toyosaki no Miya.  As I noted at the beginning, it is unclear if this was the Ohogohori or Wogohori, and it is even somewhat murky as to whether or not it was considered a palace.  Not to mention that after the New Year's ceremonies were completed, the royal chariot—which would have been carrying the sovereign—went back to Ohogohori.  I guess things weren't quite ready yet.  He would return on the 9th day of the third month, and even then we don't see a note that the palace was completed until the 9th month of 652.. There is a lot here where we see things that appear to be scheduled so that they can occur on auspicious days, even if everything else isn't quite ready.  So, for example, reading the sutras and formally “moving” into the palace on the last day of the year so that one could host the New Year's celebration there the next day.  That seems like something that was done purely for ceremonial purposes.  You may recall that in 650 they did the same thing. There are a few more references to the palace.  On the 15th of the 4th month of 652, the Buddhist ascetic E'on was invited into the Dairi to explain the Muryouju Sutra, also known as the Sukhavati Vyuha sutra.  E'on was made a lecturer, and there were said to be 1,000 ascetics in the audience, listening to his teachings.  That apparently went on for five days, being discontinued on the 20th day.  And the power of the sutras, and E'on's teachings, is shown in the weather, because the Chronicles claim that large rains began to fall in a monsoon that lasted for nine days.  This wasn't a gentle “water your crops” kind of rain.  This was more like a “demolish your buildings and destroy your fields” kind of rain.  There must have been massive flooding as men, horses, and cattle were caught up in the water and drowned. Given the way this is written, I'm not entirely certain of the takeaway.  Were the sutras that powerful that they brought rain, and E'on didn't understand his own strength?  Or was it a punishment for stopping E'on from continuing his lecture?  Or was it the rains that caused the lectures to stop, perhaps making it untennable for people to sit out in the courtyard and listen as the rains came down?  My rational brain suspects the latter, but I'm not sure how it was read by the people of the 8th century. On the last day of 652, priests and nuns from around the country were invited to the dairi, to the interior of the palace, and entertained and given a feast.  Alms were given and lights kindled to celebrate the new year. But that's the last entry I really see for the palace, as such.  There was plenty more happening through the era, and we'll touch on that.  We start to see Silla and Tang dynasty getting chummy, and we also see some of the reforms still working their way across the land.  We also have Yamato's own expeditions out to the Great Tang dynasty.  But we'll save that for the next episode, as we continue to dive into the Hakuchi era. And so, until next time, thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

023 Gittin 3b- Ksav Yodo and Hodoas Baal Din by Gittin and Kiddushin

024 Gittin 3b- Ksav Yodo Ke'me'oh Eidim

Marne ist zurück von seiner Reise zu sich selbst. Doch was hat er dort gefunden? Wie krass ist der Kinderwagenkonkurrenzkampf in der Straßenbahn? Warum bekommt Karlotta nach dieser Folge einen fetten Shitstorm? Woran erkennt man die perfekte Matratze? Und wie oft sollte man seine Zahnbürste wechseln? Alles relevante Fragen. Antworten findet ihr woanders. Aber hier ist es trotzdem ganz lustig.

Sumo: Kimula Yodo Promoted to 42nd Shikimori Inosuke, Top-Ranking Referee

044 Shabbos 5a- Yodo Shel Adam Daled

De revolutionære flykaprere fra Yodo-go-gruppen er endt i Nordkorea, hvor den unge efterretningsagent Kim Yu-chol får ansvaret for dem. Selv samme Kim Yu-chol, som ender på strøget i København under gidseltagningen af Keiko Arimoto i 1983. Opholdet i Nordkorea bliver dog ikke et revolutionært eventyr, men en hård skoling i den nordkoreanske ideologi. Medvirkende: Asger Røjle Christensen. Vært, tilrettelægger, lyddesign: Martin Grønne. Redaktion: Celine Klint og Johanne Mosegaard. Redaktør: Thomas Vinther-Larsen.

En sommerdag i 1983 samles 4 personer rundt om bordet til en jobsamtale på restaurant Shanghai i København. En af dem er japaneren Kimihiro Uomoto. Han udgiver sig for at være repræsentant for et tysk handelsfirma, men i virkeligheden er han medlem af den berygtede Yodo-go-gruppe, der kaprede et passagerfly i 1970. Hvad skete der dengang i 1970? Og hvordan har det ført ham til Danmark under gidseltagningen af unge Keiko Arimoto? Medvirkende: Asger Røjle Christensen. Vært, tilrettelægger, lyddesign: Martin Grønne. Redaktion: Celine Klint og Johanne Mosegaard. Redaktør: Thomas Vinther-Larsen.

020 Shabbos 3b- Yodo Ki'Carmelis

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Numerosas personas se han preguntado el porqué de muchas cosas y han podido llegar a obtener algunas respuestas, no sin dedicar para ello mucho trabajo de investigación y también mucho trabajo intelectual de comprensión. Sin embargo, todo ha cambiado tras el advenimiento a la Tierra de una sabiduría cuasi divina en forma de inteligencia artificial (AI). Así, decidí entablar una conversación con AI para ver si podía iluminarme uno de los, para mí, más misteriosos asuntos de la bioquímica y la fisiología ¿Por qué las hormonas tiroideas incorporan yodo en su estructura molecular? En este podcast os cuento la respuesta.

Numerosas personas se han preguntado el porqué de muchas cosas y han podido llegar a obtener algunas respuestas, no sin dedicar para ello mucho trabajo de investigación y también mucho trabajo intelectual de comprensión. Sin embargo, todo ha cambiado tras el advenimiento a la Tierra de una sabiduría cuasi divina en forma de inteligencia artificial (AI). Así, decidí entablar una conversación con AI para ver si podía iluminarme uno de los, para mí, más misteriosos asuntos de la bioquímica y la fisiología ¿Por qué las hormonas tiroideas incorporan yodo en su estructura molecular? En este podcast os cuento la respuesta.

¿Por qué El Cáncer Ha Regresado Después De Recibir Yodo Radioactivo? Adquiere mi nuevo libro ""Bendito Cáncer"" en el siguiente enlace: www.medicooncologo.com/libro-bendito-cancer Sígueme en mis redes sociales: Instagram: instagram.com/drfrancokrakaur Facebook: facebook.com/drfrancokrakaur Canal de YouTube: bit.ly/3hF5lsk TikTok: tiktok.com/@dr.francokrakaur Spotify Podcast: spoti.fi/3bOm0Jd Sitio web. www.medicooncologo.com WhatsApp: wa.link/l9olpa (+52 55 3471 0500) Blog: www.medicooncologo.com/blog Libro ""Bendito Cáncer"" medicooncologo.com/libro-bendito-cancer Holisticare Organics: holisticare.shop"

En este episodio Frank explica cuál es la relación entre el yodo, el cáncer y las verrugas. En Estados Unidos hable al 1-888-348-7352 o visítenos online en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://us.naturalslim.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En Puerto Rico hable 1-787-763-2527 o visítenos en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.naturalslimstore.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En Europa hable al +3120-2296-300 o visítenos en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.naturalslim.eu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En México hable al (55) 5256-1368 o visítenos en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://naturalslimmexico.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En República Dominicana envíe mensaje por Whatapps al 1-787-249-3198 En Panamá hable al  +507 396-6000 En Costa Rica hable al (506)2430-2010 En Colombia hable al (57-1) 7020928 Suscríbete a UNIMETAB aquí y permite que Frank te lleve de la mano paso a paso con los cursos digitales de Frank Suárez. Acceda ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.unimetab.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Suscríbete a MetabolismoTV en Messenger para acceso a educación exclusiva por Frank en el tema del metabolismo: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.messenger.com/t/Metabolis...⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Para hacer su prueba de metabolismo gratis haga clic aquí: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.naturalslim.com/prueba-tu...⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Para ordenar el libro en uno de los países listados arriba a través de ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.naturalslim.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ a su distribuidor local quien le ayudará a obtenerlo o accede ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.metabolismotvbooks.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Para acceso a libros digitales con membresía en todo el mundo acceda ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.metabolismovip.com ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sigue a Frank y MetabolismoTV en Facebook aquí: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/MetabolismoTV/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Accede al Blog de Preguntale a Frank en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.preguntaleafrank.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ La información que se brinda en MetabolismoTV®️ tiene un propósito puramente educacional. No pretendemos diagnosticar, curar o de alguna otra forma sustituir la ayuda profesional de su médico, nutricionista, dietista u otro profesional de la salud cualificado. Usted siempre debe consultar con su médico antes de empezar a hacer cualquier cambio en su dieta muy en especial si está recibiendo tratamiento médico o utiliza medicamentos recetados.

En este episodio Frank explica cómo desintoxicarse con Yodo. En Estados Unidos hable al 1-888-348-7352 o visítenos online en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://us.naturalslim.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En Puerto Rico hable 1-787-763-2527 o visítenos en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.naturalslimstore.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En Europa hable al +3120-2296-300 o visítenos en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.naturalslim.eu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En México hable al (55) 5256-1368 o visítenos en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://naturalslimmexico.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ En República Dominicana envíe mensaje por Whatapps al 1-787-249-3198 En Panamá hable al  +507 396-6000 En Costa Rica hable al (506)2430-2010 En Colombia hable al (57-1) 7020928 Suscríbete a UNIMETAB aquí y permite que Frank te lleve de la mano paso a paso con los cursos digitales de Frank Suárez. Acceda ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.unimetab.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Suscríbete a MetabolismoTV en Messenger para acceso a educación exclusiva por Frank en el tema del metabolismo: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.messenger.com/t/Metabolis...⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Para hacer su prueba de metabolismo gratis haga clic aquí: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.naturalslim.com/prueba-tu...⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Para ordenar el libro en uno de los países listados arriba a través de ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.naturalslim.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ a su distribuidor local quien le ayudará a obtenerlo o accede ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.metabolismotvbooks.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Para acceso a libros digitales con membresía en todo el mundo acceda ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.metabolismovip.com ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sigue a Frank y MetabolismoTV en Facebook aquí: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/MetabolismoTV/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Accede al Blog de Preguntale a Frank en ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.preguntaleafrank.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ La información que se brinda en MetabolismoTV®️ tiene un propósito puramente educacional. No pretendemos diagnosticar, curar o de alguna otra forma sustituir la ayuda profesional de su médico, nutricionista, dietista u otro profesional de la salud cualificado. Usted siempre debe consultar con su médico antes de empezar a hacer cualquier cambio en su dieta muy en especial si está recibiendo tratamiento médico o utiliza medicamentos recetados.

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.

En este episodio Frank explica cómo se realizan las desintoxicaciones con Yodo. En Estados Unidos hable al 1-888-348-7352 o visítenos online en ⁠⁠⁠⁠⁠https://us.naturalslim.com⁠⁠⁠⁠⁠ En Puerto Rico hable 1-787-763-2527 o visítenos en ⁠⁠⁠⁠⁠http://www.naturalslimstore.com⁠⁠⁠⁠⁠ En Europa hable al +3120-2296-300 o visítenos en ⁠⁠⁠⁠⁠https://www.naturalslim.eu⁠⁠⁠⁠⁠ En México hable al (55) 5256-1368 o visítenos en ⁠⁠⁠⁠⁠https://naturalslimmexico.com/⁠⁠⁠⁠⁠ En República Dominicana envíe mensaje por Whatapps al 1-787-249-3198 En Panamá hable al  +507 396-6000 En Costa Rica hable al (506)2430-2010 En Colombia hable al (57-1) 7020928 Suscríbete a UNIMETAB aquí y permite que Frank te lleve de la mano paso a paso con los cursos digitales de Frank Suárez. Acceda ⁠⁠⁠⁠⁠https://www.unimetab.com/⁠⁠⁠⁠⁠ Suscríbete a MetabolismoTV en Messenger para acceso a educación exclusiva por Frank en el tema del metabolismo: ⁠⁠⁠⁠⁠https://www.messenger.com/t/Metabolis...⁠⁠⁠⁠⁠ Para hacer su prueba de metabolismo gratis haga clic aquí: ⁠⁠⁠⁠⁠https://www.naturalslim.com/prueba-tu...⁠⁠⁠⁠⁠ Para ordenar el libro en uno de los países listados arriba a través de ⁠⁠⁠⁠⁠https://www.naturalslim.com⁠⁠⁠⁠⁠ a su distribuidor local quien le ayudará a obtenerlo o accede ⁠⁠⁠⁠⁠https://www.metabolismotvbooks.com⁠⁠⁠⁠⁠ Para acceso a libros digitales con membresía en todo el mundo acceda ⁠⁠⁠⁠⁠https://www.metabolismovip.com ⁠⁠⁠⁠⁠ Sigue a Frank y MetabolismoTV en Facebook aquí: ⁠⁠⁠⁠⁠https://www.facebook.com/MetabolismoTV/⁠⁠⁠⁠⁠ Accede al Blog de Preguntale a Frank en ⁠⁠⁠⁠⁠http://www.preguntaleafrank.com⁠⁠⁠⁠⁠ La información que se brinda en MetabolismoTV®️ tiene un propósito puramente educacional. No pretendemos diagnosticar, curar o de alguna otra forma sustituir la ayuda profesional de su médico, nutricionista, dietista u otro profesional de la salud cualificado. Usted siempre debe consultar con su médico antes de empezar a hacer cualquier cambio en su dieta muy en especial si está recibiendo tratamiento médico o utiliza medicamentos recetados.

En este episodio Frank explica por qué es importante eliminar el exceso de hongo cándida del cuerpo antes de que se utilicen otros tratamientos para facilitar las actividades de la glándula tiroides y del metabolismo en general. En Estados Unidos hable al 1-888-348-7352 o visítenos online en ⁠⁠⁠⁠⁠https://us.naturalslim.com⁠⁠⁠⁠⁠ En Puerto Rico hable 1-787-763-2527 o visítenos en ⁠⁠⁠⁠⁠http://www.naturalslimstore.com⁠⁠⁠⁠⁠ En Europa hable al +3120-2296-300 o visítenos en ⁠⁠⁠⁠⁠https://www.naturalslim.eu⁠⁠⁠⁠⁠ En México hable al (55) 5256-1368 o visítenos en ⁠⁠⁠⁠⁠https://naturalslimmexico.com/⁠⁠⁠⁠⁠ En República Dominicana envíe mensaje por Whatapps al 1-787-249-3198 En Panamá hable al  +507 396-6000 En Costa Rica hable al (506)2430-2010 En Colombia hable al (57-1) 7020928 Suscríbete a UNIMETAB aquí y permite que Frank te lleve de la mano paso a paso con los cursos digitales de Frank Suárez. Acceda ⁠⁠⁠⁠⁠https://www.unimetab.com/⁠⁠⁠⁠⁠ Suscríbete a MetabolismoTV en Messenger para acceso a educación exclusiva por Frank en el tema del metabolismo: ⁠⁠⁠⁠⁠https://www.messenger.com/t/Metabolis...⁠⁠⁠⁠⁠ Para hacer su prueba de metabolismo gratis haga clic aquí: ⁠⁠⁠⁠⁠https://www.naturalslim.com/prueba-tu...⁠⁠⁠⁠⁠ Para ordenar el libro en uno de los países listados arriba a través de ⁠⁠⁠⁠⁠https://www.naturalslim.com⁠⁠⁠⁠⁠ a su distribuidor local quien le ayudará a obtenerlo o accede ⁠⁠⁠⁠⁠https://www.metabolismotvbooks.com⁠⁠⁠⁠⁠ Para acceso a libros digitales con membresía en todo el mundo acceda ⁠⁠⁠⁠⁠https://www.metabolismovip.com ⁠⁠⁠⁠⁠ Sigue a Frank y MetabolismoTV en Facebook aquí: ⁠⁠⁠⁠⁠https://www.facebook.com/MetabolismoTV/⁠⁠⁠⁠⁠ Accede al Blog de Preguntale a Frank en ⁠⁠⁠⁠⁠http://www.preguntaleafrank.com⁠⁠⁠⁠⁠ La información que se brinda en MetabolismoTV®️ tiene un propósito puramente educacional. No pretendemos diagnosticar, curar o de alguna otra forma sustituir la ayuda profesional de su médico, nutricionista, dietista u otro profesional de la salud cualificado. Usted siempre debe consultar con su médico antes de empezar a hacer cualquier cambio en su dieta muy en especial si está recibiendo tratamiento médico o utiliza medicamentos recetados.

En este episodio Frank explica por qué el yodo es importante para el correcto funcionamiento del organismo. En Estados Unidos hable al 1-888-348-7352 o visítenos online en ⁠⁠⁠⁠⁠https://us.naturalslim.com⁠⁠⁠⁠⁠ En Puerto Rico hable 1-787-763-2527 o visítenos en ⁠⁠⁠⁠⁠http://www.naturalslimstore.com⁠⁠⁠⁠⁠ En Europa hable al +3120-2296-300 o visítenos en ⁠⁠⁠⁠⁠https://www.naturalslim.eu⁠⁠⁠⁠⁠ En México hable al (55) 5256-1368 o visítenos en ⁠⁠⁠⁠⁠https://naturalslimmexico.com/⁠⁠⁠⁠⁠ En República Dominicana envíe mensaje por Whatapps al 1-787-249-3198 En Panamá hable al  +507 396-6000 En Costa Rica hable al (506)2430-2010 En Colombia hable al (57-1) 7020928 Suscríbete a UNIMETAB aquí y permite que Frank te lleve de la mano paso a paso con los cursos digitales de Frank Suárez. Acceda ⁠⁠⁠⁠⁠https://www.unimetab.com/⁠⁠⁠⁠⁠ Suscríbete a MetabolismoTV en Messenger para acceso a educación exclusiva por Frank en el tema del metabolismo: ⁠⁠⁠⁠⁠https://www.messenger.com/t/Metabolis...⁠⁠⁠⁠⁠ Para hacer su prueba de metabolismo gratis haga clic aquí: ⁠⁠⁠⁠⁠https://www.naturalslim.com/prueba-tu...⁠⁠⁠⁠⁠ Para ordenar el libro en uno de los países listados arriba a través de ⁠⁠⁠⁠⁠https://www.naturalslim.com⁠⁠⁠⁠⁠ a su distribuidor local quien le ayudará a obtenerlo o accede ⁠⁠⁠⁠⁠https://www.metabolismotvbooks.com⁠⁠⁠⁠⁠ Para acceso a libros digitales con membresía en todo el mundo acceda ⁠⁠⁠⁠⁠https://www.metabolismovip.com ⁠⁠⁠⁠⁠ Sigue a Frank y MetabolismoTV en Facebook aquí: ⁠⁠⁠⁠⁠https://www.facebook.com/MetabolismoTV/⁠⁠⁠⁠⁠ Accede al Blog de Preguntale a Frank en ⁠⁠⁠⁠⁠http://www.preguntaleafrank.com⁠⁠⁠⁠⁠ La información que se brinda en MetabolismoTV®️ tiene un propósito puramente educacional. No pretendemos diagnosticar, curar o de alguna otra forma sustituir la ayuda profesional de su médico, nutricionista, dietista u otro profesional de la salud cualificado. Usted siempre debe consultar con su médico antes de empezar a hacer cualquier cambio en su dieta muy en especial si está recibiendo tratamiento médico o utiliza medicamentos recetados.

Regresamos al mundo del cómic para comentaros algunas de nuestras últimas lecturas. Como es costumbre, géneros y clases de cómics se mezclan y es casi seguro que encontréis alguno que os guste. Además, Raúl Martín resume de manera magistral la Historia de una editorial mítica: Marvel Comics. Dos horas dedicadas a un medio, un Arte, que nos encanta. Esto es lo que podéis encontrar... -Album de Sellos de Raúl Martín: La Historia de Marvel (00:05:50) -King of Spies (00:20:50) -Una carta para Yodo (00:28:15) -Ranking of Kings (00:38:09) -El mar de las penas (00:47:39) -Tenebrosa (01:00:03) -La trilogía del murciélago (01:06:00) -Loser (01:12:55) -Shigahime (01:22:13) -One-Star Squadron (01:31:05) -Beck (01:43:40) La canción final la escogió nuestro redactor Luis sin saberlo 😉 se trata de "Screaming Suicide" de los grandes... Metallica. Esperamos que disfrutéis con el programa y recordad que estamos en nuestra web www.hellofriki.com y en las redes sociales, así como en nuestro canal de Telegram, cotilleando.

Live by the motto, YODO. We back in this like R. Kelly in minor. Minor key...ya nasty! Facebook Instagram Twitter --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

新年あけましておめでとうございます。 Happy New Year! This brief episode we take some time to recap the past year and look at what is cominng up in the future.  In addition, we will talk a little bit about the behind the scenes.   Rough Transcript Shinnen akemashite omedetou gozaimasu!  Happy New Year! Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is our New Year's Recap Episode for 2023. This year we covered topics from the 5th to the 6th centuries—from the time of Woasatsuma Wakugo no Sukune, aka Ingyou Tennou, back in episode 56, all the way up to Wohodo and his son, Magari no Ohoye, aka Keitai and Ankan Tennou, in episode 78.  These are the 19th through 25th and 26th sovereigns, according to the official reckoning, though as we've mentioned there are possibly a few missing—and maybe even a few added.  Still, in this time, we've seen the growth of the Yamato state, as well as various changes involving their relations with those on the other side of the continent.  So let's take a moment to look back at this and pull up from the individual stories to see how the larger narrative is coming along. Before we get into that, a quick note of thanks for all of our listeners out there.  We appreciate you—thank you for staying with us through this journey.  It is just so great to know there are others out there who are interested in all of this.  Also thanks to those who've reached out with assistance or with suggestions.  While not everything fits into the format or what we are currently doing, I have a list of things that I'm looking for ways to do or insert into the narrative at some point. I also thought I'd try to lift the curtain for you all a bit on the production of this little show, to help you understand a bit more about what goes into it. So first off, for those who haven't realized already, we aren't part of a major podcast network and we don't have a crew of people putting this together.  For the most part it is me and my wife, both of whom have other jobs and responsibilities, doing our best to put it out there.  Typically I'm looking for downtime to do the research and put a given episode together, and after I write my first draft I give it to her for a sanity check and editing.  Once she's had time to go over it, I record the podcast, which isn't always smooth, and edit out as many of the mistakes as I can.  Then we upload it—we are currently using Libsyn for distribution, and schedule it for release on either the first or the sixteenth of every month. Once the episode is recorded, that's usually where we start working on a blog post for the episode; I'm not sure how much people read the blogposts, vice just listen, since this is an audio medium more than anything else, but that is where I've tried to put up various names and individuals for people to follow along with what is going on, since we have so many different characters. One of the things that takes the most time is searching through and finding the images for the podcast blogs.  In some cases, I pull from our own extensive library of photos taken at various times and places, and otherwise I usually am looking for images in the public domain or at least using a license that can be used on the website. Depending on the amount of time all this takes, I try to focus first and foremost on getting the audio out on a consistent and regular basis, and sometimes I have to come back to the blog post later. I am hoping to add into this the transcripts for the show, to make things more accessible, as well as adding content up on YouTube, though that requires turning things into “video” which is all doable, just time consuming, especially with 78 episodes to update.  The transcripts should also allow me to add captions on YouTube, but I'm still figuring that out. And of course all of this is done as a labor of love at the moment—I still have a day job that pays the bills for hosting, new research material, etc., though Patreon and Ko-Fi donations are always appreciated. So those are the things that go into making the podcast.  If you have thoughts, advice, or questions, please feel free to reach out. Now, looking at the past year, we've spent a lot of time with the family that many scholars know as the Kawachi dynasty.  This is a term derived from the fact that early on they are said to have ruled from around the Naniwa area, and the giant keyhole tombs that popped up were largely in the Mozu-Furuichi tumulus group in modern Osaka, in the old land of Kawachi.  This includes the largest tumuli ever built, including Daisen-ryou. Daisen-ryou is the largest kofun in Japan and about the largest mausoleum for a single person in the world—on par with tomb of the Qin Shihuangdi, the first emperor of Qin, in modern Xi'an, for sheer size.  It is several stories tall, and really is like a man-made mountain.  It is also surrounded by numerous other kofun.  Compare this to the Great Pyramid, in Egypt.  The Pyramids are taller, rising over 140 meters in the air compared to Daisen's 47 meter height, but the pyramid rises from a square base about 53,000 square meters.  Daisen's mound, meanwhile, covers about 100,000 square meters, and with the moats, covers approximately 460,000 square meters in total. I finally had the opportunity to visit the Mozu tumulus group in November this past year and it really is impressive.  One thing about these tombs is the manpower that was clearly required to build them.  They are *massive* and it required an enormous engineering effort.  Before all the trees grew up on the mound and the surrounding earthworks—not to mention all of the modern buildings—these tombs would have been clearly viewable from miles around.  This ability to mobilize individuals in a single effort is one of the key factors that archaeologists look at to assess the strength of the early state in the archipelago. One other thing about these mounds, and something I'm not quite sure we addressed—recent investigations appear to indicate that most of them were built with solar and lunar considerations.  While this might not be entirely obvious when looking at a map—they appear almost to be random at that point—a team out of Italy published an article in the journal, Remote Sensing, in January of this past year, 2022, that used satellite imagery to study the orientation of the major keyhole tombs in the Japanese archipelago.  They determined that the orientations were not random, and that there appears to be a connection to both the sun and the moon, so that the main corridor would be illuminated by both throughout the year.  Daisen Ryou is even oriented specifically to the summer solstice sunset. Of course, some of these astronomical alignments may be affected by other factors.  For example, those kofun near the eastern edge of the Nara basin won't see the sunrise until it crests over the mountains, which may affect their orientation.  Others may have also been influenced by things like proximity to sacred sites, like Mt. Miwa.  And of course, subsidiary tombs, like the others in the Mozu Kofun group, were oriented in relation to the main tomb.  None of this was done willy-nilly; there is still a lot to be considered, and it is also possible that the importance of various directions and points on the calendar changed over the centuries of kofun building and even with differences in local practice.  There is still a lot of work to be done here, but it is fascinating to see continued work on this topic, including the use of modern technology, especially with the restrictions placed on modern archaeologists when it comes to excavating these kofun that remain so closely tied to the Japanese imperial family. For all that we don't know, the Mozu and Furuichi kofun groups do leave their mark on this period, which covered much of the last year.  Even the Chronicles, as questionable as they may be in their narrative, describe courts at least attached to the Kawachi area, especially Naniwa, generally identified as modern Ohosaka, where the Yodo river empties into the Seto Inland Sea.  The first tenno we talked about in 2022 was Woasatsuma Wakugo no Sukune, aka Ingyou Tennou—curious for the apparent use of a courtly title, Sukune, in his name.  Woasatsuma was supposedly disabled, although then miraculously healed, I guess?   Either way, he wasn't exactly expected to succeed his brothers, and yet he did. Woasatsuma's own death led to the kind of violent succession struggle that we've come to associate with this period.  His own son, Anaho, aka Ankou Tennou, took the reins, but immediately went after the Kusaka line, supposedly because of some dastardly deeds by a rogue courtier, named Ne no Omi.  After Anaho's forces killed Prince Ohokusaka, it was only later that they found out it was all just a big misunderstanding.  However, that's not how Ohokusaka's son, Mayuwaka, saw it, and he, at an extremely young age, took revenge and killed Anaho.  This set off yet another bout of bloodletting that saw Anaho's brother, Ohohatsuse Wakatakeru, murder his way through the royal family until he was the only surviving viable heir to the throne. The rise of Wakatakeru, aka Yuuryaku Tennou, would seem to make him out as quite the villain.  The Chroniclers certainly spill plenty of ink telling his story, but in hardly the most flattering of terms.  And yet, his reign is one of the lengthier and more impactful reigns.  He is also the first or second sovereign who appears to be confirmed by contemporary sources.  The first might be Woasatsuma Wakugo, though this is questionable – the famous mirror from the Suda Hachiman Shrine has an inscription that can be read in several different ways, but may recall his marriage in one interpretation.  For Wakatakeru, however, we have at least two swords from different parts of the archipelago that mention his name.  This seems to confirm that there was not only a sovereign named Wakatakeru—or possibly Wakatakiru—around the right time, but they had enough influence that their name was apparently known across the archipelago. This is also the time of the Five Kings of Wa from the Liu Song chronicles.  How exactly these sovereigns line up with the Ohokimi of the Chronicles is still unclear—many assume that Bu must be Wakatakeru, since Bu and Takeru use the same character, at least in modern interpretations.  A wrench in this theory is that Wakatakeru's name on the two swords, mentioned above, use characters in a phonetic, rather than meaningful, way.  So it isn't entirely clear that Wakatakeru used that character during his reign.  In fact, it is possible, though seemingly unlikely, that the five kings mentioned could be from another area of the Wa ethnic sphere altogether. Whosoever the Liu Song were interacting with, the discussion of the Wa and their requests give us some interesting detail about their ambitions on the peninsula and the archipelago.  Clearly someone on the Wa side was gathering enough support to not only make a trip to the Liu Song capital, situated as it was on the Yangtze river, but they were apparently credibly powerful enough for the Liu Song to take them seriously.  It is interesting that they were willing to also grant them titles over groups like Silla, Nimna, and Kara—titles that, arguably, the Liu Song had no authority to actually enforce, let alone grant—and yet they balked at legitimating titles over Baekje's territory.  Of course they also continue to refer to the territories of Mahan and Jinhan, which may not have actually been a going concern at the time.  They also differentiate between Nimna and Kara, which many later scholars would conflate into a single territory.  As such, most of this just brings up more questions for the 5th century than it answers. The archipelago's relationship with the continent in the fifth century is complicated.  Men of famous families are listed as having served in wars and fighting over on the continent, and there was certainly influx in the other direction, as well.  There is plenty of evidence for Baekje and other groups moving to the continent and making a name of themselves. They seem to have brought with them ideas for expanding Yamato's control over the archipelago.  For instance, we see the corporate -Be groups, groups created as a familial unit but geared around production of a specific good or service.  Some of these, like the horse keeper's Be, and the Jewel-maker's Be, are based around particular professions, but others are groupings of peasant groups, whose agricultural output was designated for a specific function—either the support of a royal individual or the support of an institution, such as the maintenance of a royal kofun. In particular, those groups created around production of a specific good or service could be made up of individuals throughout the archipelago, who reported, it seems, to a single courtier and their family.  This nominally gave the court centralized control over these production groups, and blunted the rights of local lords to make demands of them.  It was a truly impressive claim, one that I am hesitant to say was fully enforceable, but which nonetheless spoke to the aspirations of the court to become a central government. An example of this was the Hata family, whose name seems to reference cloth production, something that was sought after on the continent, but who also use the character for the Qin dynasty, often claiming that they came from there, or possibly from “Jin-han” on the Korean peninsula, where a similar story claims the Qin name as the origin of that “Jin” moniker.  Hata no Sake, a courtier who had an in with Wakatakeru, was placed in charge of all members of the Hata lineage—so theoretically all of those weaver families who had come over from the continent.  In turn, he ensured that they turned out goods as taxes for the central court.  The Hata family themselves would build a power base in the area of modern Kyouto, and a district in Kyouto still carries their name:  Uzumasa, the name given to Hata no Sake and spelled out with the characters of “Great Hata”, or “Ohohata”. This is also the era of numerous stories, including the first instance of the story of Urashima Tarou, Japan's very own Rip Van Winkle character, although the story here is only in its infancy.  Fact and fiction were still quite clearly interwoven, making it difficult to tell what was actually going on and what are just stories of a time long long ago. Love him or hate him, Wakatakeru's reign largely defines the 5th century.  Before his death he placed the Ohotomo and the Mononobe in positions of great authority.  Ohotomo no Muruya, and his descendant, Ohotomo no Kanamura, wielded considerable power—arguably more than the sovereigns that followed after Wakatakeru.  Of those we saw Wakatakeru's son, aka Seinei Tennou, but then he was followed by two sons—and even the daughter—of Prince Ichinobe, who was, perhaps, a sovereign in his own right. Ihitoyo briefly took the throne—she is remembered as a short-lived regent, but in all honesty was likely a sovereign ruler in her own right—and then her two brothers, Woke and Ohoke—aka Kenzou and Ninken Tennou.  They came to the throne through adoption, rather than birth, we are told, having gone into hiding after their father's murder at the hands of Wakatakeru.  Their reigns would not be extremely long, however, and eventually the throne passed to Ohatsuse Wakasazaki, aka Buretsu Tennou, the capstone on the Kawachi dynasty, which, despite its name, had theoretically moved back to the area of modern Sakurai, in the southeast corner of the Nara basin. With Wakasazaki's death, the court, under Ohotomo no Kanamura's apparent leadership, sought out a new candidate, and they had to go pretty far afield to do it.  They eventually settled on Wohodo, aka Keitai Tennou, and set him up on the throne.  While there are some who doubt even the existence of Keitai Tennou, considering him a potentially legendary founder of yet another dynasty, he is the bridge the Chroniclers use between the Kawachi dynasty and our last line of Yamato sovereigns—ones that would lead us up through to the present day.  Not that there weren't schisms and weird branchings or power-sharing arrangements between various lines after this time, but from about this point on we generally agree that the sovereigns appear to be related back to a common ancestor in at least the 6th century.  Beyond that, well, let's just say that we don't exactly trust everything that the Chroniclers put to paper. This new dynasty brought in new traditions, including abandoning the burial mound groups in the Mozu and Furuichi regions, and possibly abandoning, as well, a tradition of co-rulership, which appears to show up in the burials, but is not exactly attested to in the written Chronicles, possibly because it was too messy.  Such simplifications can be seen even in the modern day.  For instance, in some of the old martial arts, or koryu lineages, where there once were two distinct lineages, they may be conflated when they later came back together, with different generations interspersed amongst each other in an attempt to honor all those who came before.  Those without access to the history might look and think that it demonstrates a single, unbroken line, whereas the truth is messier and much more complicated.  Given what the Chroniclers had to work with, and the distance they were from the 6th century at that point, one has to wonder just what they actually knew. Although it may have been new, this dynasty appears to have acted much as the prior one did, possibly thanks to the continued presence of the Ohotomo family—specifically Ohotomo Kanamura.  He would continue to guide the ship of state as it entered a new era. All of this covers a critical period of state formation, as Yamato has gotten larger and more powerful, and exerts more and more influence it is also finding new ways of governing.  The key is that none of this happens at once, or in a vacuum. It isn't like one day a chieftain had an idea:  Hey, let's build giant mounds and then proclaim ourselves rulers of everything on these islands!  It was an evolution, and one that didn't necessarily always trend in a single direction towards a foregone conclusion, though of course that's how it often appears after the fact. At many points during this process, something could have happened—and sometimes did.  For instance, an unexpected death with no heirs, or military defeats on the continent.  Shifting alliances and changes in the balance of power could also destabilize things.  And yet, here we are, with court in Yamato sitting as at least primus inter pares, if not more, and with enough prestige to influence most of the archipelago, from the Kantou plain to Kyushu, and even to make an appearance in continental politics. And that's where stand, so far.  As we look into the New Year, we stare out into a new era of Japanese history.  This is still the Kofun era, yes, but in the coming year we can make out shapes of what is to come.  Influences from the continent will continue to shape the archipelago, including the influence of foreign thoughts from even beyond the edge of the upcoming Sui and Tang dynasties.  We see figures like the illusive, and possibly even fictitious, Shotoku Taishi, and the establishment of courts in the Asuka era.  This is the era of the coming of Buddhism, the rise of the Soga, and all of the benefits and strife that would bring to the archipelago and to the court.  All of that an more, soon to come.   That's all for now.  I just want to wish all of you, once more, a bright New Year—Shinnen Akemashite Omedetou Gozaimasu—and thank you again for listening.  Episode 79 we'll continue with this new dynasty, and look at possible connections with the continent, including some rather distant lands, next time on Sengoku Daimyo's Chronicles of Japan.

Programa semanal de actualidad, entrevistas y novedades sobre juegos de mesa, rol, cómics, ciencia ficción, fantasía y ocio alternativo del equipo de Cero en Cordura. En el programa de esta semana hablamos de: CÓMICS: - "Lo que más miedo te dé", de Ángel Abellán y Luis Armand (GP Ediciones) - "Pyongyang" y "Shezen" de Guy Delisle (AStiberri) - “Una carta para Yodo”, de Jim Bishop (La Cúpula) JUEGOS DE ROL: - Cyberpunk Red (Holocubierta) SERIES Y CINE: - "El país de los sueños" (Netflix) - "Guardianes de la Galaxia: Especial Navidad" (Disney+) - "Pinocho, de Guillermo del Toro" (Netflix) La pregunta polifriki de la semana - Pregunta altamente polémica

En este episodio Frank explica cuáles son los efectos del consumo de sal, algas y yodo. En Estados Unidos hable al 1-888-348-7352 o visítenos online en https://us.naturalslim.com En Puerto Rico hable 1-787-763-2527 o visítenos en http://www.naturalslimstore.com En Europa hable al +3120-2296-300 o visítenos en https://www.naturalslim.eu En México hable al (55) 5256-1368 o visítenos en https://naturalslimmexico.com/ En República Dominicana hable al 1-809-956-0007 En Panamá hable al +507 396-6000 En Costa Rica hable al (506)2430-2010 En Colombia hable al (57-1) 7020928 Suscríbete a UNIMETAB aquí y permite que Frank te lleve de la mano paso a paso con los cursos digitales de Frank Suárez. Acceda https://www.unimetab.com/ Suscríbete a MetabolismoTV en Messenger para acceso a educación exclusiva por Frank en el tema del metabolismo: https://www.messenger.com/t/Metabolis... Para hacer su prueba de metabolismo gratis haga clic aquí: https://www.naturalslim.com/prueba-tu... Para ordenar el libro en uno de los países listados arriba a través de https://www.naturalslim.com a su distribuidor local quien le ayudará a obtenerlo o accede https://www.metabolismotvbooks.com Para acceso a libros digitales con membresía en todo el mundo acceda https://www.metabolismovip.com Sigue a Frank y MetabolismoTV en Facebook aquí: https://www.facebook.com/MetabolismoTV/ Accede al Blog de Preguntale a Frank en http://www.preguntaleafrank.com La información que se brinda en MetabolismoTV®️ tiene un propósito puramente educacional. No pretendemos diagnosticar, curar o de alguna otra forma sustituir la ayuda profesional de su médico, nutricionista, dietista u otro profesional de la salud cualificado. Usted siempre debe consultar con su médico antes de empezar a hacer cualquier cambio en su dieta muy en especial si está recibiendo tratamiento médico o utiliza medicamentos recetados.

La migración en América Central encierra un drama que es tabú, el de las mujeres guatemaltecas que emigran a Estados Unidos y se preparan con anticonceptivos para una violación casi segura en el camino. RFI en español obtuvo testimonios de mujeres -y hombres- en los dos extremos de la travesía. Narran la crueldad de los coyotes y como, si regresan a sus pueblos, son estigmatizadas.    Un tema tabú en las comunidades indígenas es hablar de una violación y si la mujer emigró hacia Estados Unidos y sufrió abuso sexual, esto jamás se dirá. Todos lo saben, pero nadie habla de ello. Aunque el viaje implique que sean violadas, incluso asesinadas. Ellas se preparan, como cuando alguien va a la guerra, para sobrevivir a todo durante su trayecto hacia Estados Unidos. “Cuando yo quise emprender mi viaje hacia Estados Unidos claro que tenía miedo. Tenía dudas de que alguien pudiera abusar de mí”. Luego de una búsqueda que parecía imposible, encontramos el relato de una mujer joven indígena, quien aceptó contarnos de manera anónima su desgarradora experiencia durante su trayecto hacia el norte. Una angustia permanente “Decidí salir de Guatemala para viajar a Estados Unidos porque quería lograr mi sueño americano. En Guatemala, aunque uno se gradúe de nivel medio, no se consigue trabajo, entonces para el sustento de la vida uno tiene que tomar decisiones de vida o muerte”, empieza contando. “Durante el viaje fui abusada por un coyote cuando entré en la bodega. Me preguntó si quería ingresar a Estados Unidos, entonces me agarró y me jaló a una parte oscura donde me dejaron solita. Todos los compañeros salieron para que ellos cumplieran todo lo que querían de mí. Me dejé y después de eso me ayudaron un poquito, pero tuve que pagarles”, prosigue la joven.  Este relato se compara al de muchas mujeres migrantes indígenas guatemaltecas, que ahora viven en Estados Unidos, y al de muchas otras, que ya no pueden contarlo porque fallecieron quemadas, violadas o asfixiadas. Cuando salen de su comunidad, su angustia y sufrimiento de ser violadas es permanente en todo el camino. “Olvidé lo que había pasado” La recopilación de datos en la actualidad es débil por la falta de denuncias, pero dentro del informe de gobierno 2021, el presidente Alejandro Giammattei aseguró que el 80% de las mujeres que buscan llegar a Estados Unidos son violadas en el camino. Pero esta información fue verificada por el medio digital Ocote, quien desmintió los datos del mandatario.  Las migrantes sobrevivientes de abuso sexual siguen sin tener un lugar donde denunciar lo que viven en el camino y los únicos que están pendientes de ellas, son sus familiares. “Cuando entré a Estados Unidos, estaba satisfecha por estar viva. Mi familia no sabía nada de mí, si estaba viva o muerta y conforme fue pasando el tiempo me encontré con compañeros que ya estaban entrando a Estados Unidos. Ellos me animaron y olvidé lo que había pasado”, sigue contando la mujer. Y concluye: “Ahora estoy trabajando en un restaurante, ganando el dinero que quería porque en Guatemala no lo había logrado. Me siento satisfecha con lo que hago ahora y cuando regrese a Guatemala ya no voy a vivir con escasos recursos; voy a lograr lo que había soñado cuando era niña, que tenía un sueño en el que veía personas exitosas. Entonces me dije que quería hacerlo… y lo voy a hacer”. Prepararse para recuperarse mejor Margarita Girón, una psicóloga experta en mujeres sobrevivientes de abuso sexual, explica a RFI que “una violación es parte de los riesgos. Hay encuestas que han determinado que uno de los mayores miedos de las mujeres es vivir una violación y, de alguna manera, todas las mujeres nos lo planteamos”. “Entonces”, agrega, “cuando una mujer sabe que corre ese riesgo, puede prevenir un embarazo, puede llevar medicamentos para tratar alguna infección de transmisión sexual y así sentirse más tranquila. Podrá recuperarse mejor que alguien que está totalmente desprevenida, una persona que no lo había pensado y no tomó ninguna medida de seguridad. Considero que va a tener una respuesta psicológica de mayor estrés que una que sí se preparó”. Pero la psicóloga subraya que “esto no quiere decir que, si una se prepara no afecta, o que sea incorrecto prepararse. Creo que una persona que conoce su contexto y toma medidas para minimizar el impacto de una posible agresión pues va a tener más posibilidades de recuperarse y tener más control sobre su vida”. Yodo para inhibir el deseo sexual Otro joven de 23 años, originario de Comitancillo, en el departamento suroccidental de San Marcos, y quien logró llegar a Estados Unidos, cuenta a RFI que “tal vez uno nunca se imagina que puede ser violado en el transcurso del camino, tal vez se escucha, pero primeramente uno va con la mentalidad de que logrará llegar y que no pasará nada”. “Ya llegando en el último grupo, los que eran encargados de la bodega agarraron a las mujeres para hacer la comida y alimentar a una parte del grupo y recuerdo que ellos recorrían la bodega y le decían a mi compañera que se juntara con él y que él haría lo posible para darle los papeles de Estados Unidos, pero esos sólo son engaños. Lo dicen para aprovecharse de nuestra pobre gente”, recuerda el joven. Para los coyotes se ha vuelto un requisito que las mujeres se preparen utilizando algún método anticonceptivo, para no dejarlas embarazadas durante el trayecto. “Yo escuchaba a mis compañeras que decían que el coyote les hablaba de que se inyectaran para no tener hijos y aparte de eso en el transcurso del camino llegando de bodega en bodega, la comida tenía algo como que apestaba, preguntamos y nos dijeron que la comida tenía yodo, para que ni el hombre o la mujer tenga deseo sexual”, narra el hombre. El yodo, si se consume en dosis elevadas, provoca ardor en la boca, la garganta y el estómago, fiebre, náuseas, vómitos, diarrea, pulso débil y coma, pero según los guías o coyotes, esto inhibe el deseo sexual. “Retornan en peores condiciones” Según Margarita Girón, es aún más difícil para los hombres: “Los hombres regularmente tienen mayor dificultad a soportar este tipo de cuestiones, principalmente por la cultura en que vivimos, donde la masculinidad va asociada a veces a ser dominante o incluso a ser violento. Para ellos es más difícil hablarlo. No buscan ayuda y es muy raro que alguno de ellos la busque”. La asociación Pop Noj lleva 17 años acompañando adolescentes y niños indígenas no acompañados que deciden viajar a Estados Unidos, o que han retornado a su comunidad. “Al momento de retornar a sus comunidades la ven mal, como que no regresó ‘bien'. Si es una señorita, tendrá dificultad para salir y conversar con la gente. No la ven con ojos de virginidad y es que la castidad acá la ven de otra forma. Desde el momento en que regresan a sus comunidades, se produce cierto rechazo, como si fuera una mujer sucia”, explica Delia Catú, una de las responsables de la asociación. La organización tiene información de casos de adolescentes y mujeres que han quedado embarazadas producto de esas violaciones. Para Delia, es importante que las menores que van a migrar tengan información previa de cómo hacerlo y estén protegidas para evitar embarazos o enfermedades de transmisión sexual. “Las adolescentes jóvenes mayas presentan dificultades físicas y emocionales entre las que se mencionan: dolores de cabeza, problemas gastrointestinales, infecciones urinarias porque han tenido algún contacto sexual, síntomas somáticos, estrés postraumático, depresión, ansiedad, ideas suicidas, falta de concentración, baja autoestima, desconfianza, angustia y enojo constante, preocupación por la deuda adquirida con el viaje y dificultad para establecer un plan de vida.  El proceso de retorno y reintegración comunitaria es difícil especialmente por la falta de seguimiento de casos por parte del Estado y gobiernos locales. Retornan en peores condiciones de las que se fueron”, denuncia. Mónica Aguilón, comunicadora local indígena de Comitancillo, San Marcos, explica incluso cómo las mujeres se esconden si regresan: “Recientemente vi a una hermana retornar y lo que ella hizo fue encerrarse. No volvió a salir hasta que le programaron el segundo intento de viaje, ya para encaminarse nuevamente hacia Estados Unidos.(…) Hay compañeras y hermanas que fueron violadas, mi percepción respecto a esto es que no es justo, lamentablemente el gobierno central del país no ve esta situación”. Pocas denuncias RFI solicitó información a la Secretaría contra la Violencia Sexual, Explotación y Trata de Personas (SVET) sobre cuántas mujeres y hombres migrantes han reportado abuso sexual durante su viaje hacia Estados unidos. La respuesta fue “en la SVET no se establece el registro y/o seguimiento de denuncias por delitos”. Desde el 1 de julio del 2019 la SVET abrió el Albergue Temporal Especializado para la Atención de Mujeres Adultas Migrantes, el cual brinda apoyo psicológico y de trabajo social a mujeres víctimas del delito de trata de personas. Según información de la entidad, se reportan ocho personas albergadas víctimas del delito de violación sexual, en el período de enero a julio del 2022. En cambio, el Ministerio de Relaciones Exteriores reporta un número de 22 repatriaciones de víctimas de trata de personas de enero a agosto del 2022. Durante ese mismo período también se estima que 41.000 migrantes han sido retornados a Guatemala desde diferentes países. Tanto hombres como mujeres, por lo general, no buscan ayuda por la forma en que funciona el sistema de justicia de Guatemala. En el caso de la niñez, en especial de la niñez no acompañada, las posibilidades de sufrir diferentes tipos de agresiones aumentan y la denuncia y búsqueda de atención se vuelven más complicadas. En todo caso, puede darse un peor escenario a nivel de salud mental, cuando la víctima pone su denuncia, por lo desgastante que puede resultar el proceso.

Spaces celebrado en Twitter el 22/10/2022 titulado “Charlas bajo el ficus”. ………………………………………………………………………………………. Participantes Yane #JusticiaParaUTP @ayec98_2 Médico y Buscadora de la verdad. Con Dios siempre! No permito q me dividan c/izq -derecha, raza, religión ni nada de la Creación. … Rebelión NOM @JuanJos94478714 … Placeb0 @Placeb0Mad #JusticiaParaUTP … #Denis @CiervosComunis1 Las ideologías acaban con la sociedad. Somos los pensadores del pensamiento, no el pensamiento. #FelizNavidad … Zeus @Olympus2021 Te sigue Escéptico. Anticovidiano. A favor de la libertad. Contra la ciencia prostituida.#YoNoMeVacuno #Plandemia … •eL•¡s•Ra• @Spirit_Manifest ••||:||•••• All The World’s A Stage #RefuseDigitaliD Todo el mundo es un escenario #RechazaDNiDigital OSEA 4:6 #GG33 https://t.co/hzvysGZ3Ff … Un Tecnico Preocupado https://twitter.com/tecn_preocupado Canal telegram https://t.me/UnTecnicoPreocupado ………………………………………………………………………………………. Enlaces utilizados en este podcast: Enlace del Spaces celebrado en Twitter el 22/10/2022 titulado “Charlas bajo el ficus”. https://twitter.com/i/spaces/1YqJDoYLYnDGV?s=20 Nico - Ride Me Five (canal Youtube cielos de Africa) https://www.youtube.com/c/RideMeFive Tuit fijado https://twitter.com/tecn_preocupado/status/1583138068386615304?s=20&t=EOegm60OJp-KAIug1UdXxw Soy un peligrosisimo criminal https://twitter.com/tecn_preocupado/status/1538913806360920065?s=20&t=EOegm60OJp-KAIug1UdXxw Cachondeo vacunil https://twitter.com/manhattan_2/status/1583037634309283840 Cuidado con el yodo que no es oro todo lo que reluce https://twitter.com/tecn_preocupado/status/1582428728432336896?s=20&t=EOegm60OJp-KAIug1UdXxw Manifestación 22 octubre anti la Agenda 2030 https://twitter.com/ProtocolosA/status/1579926009746714624?s=20&t=EOegm60OJp-KAIug1UdXxw Aprende a desprogramarte de la Matrix https://twitter.com/ayec98_2/status/1582431409742163970?s=20&t=EOegm60OJp-KAIug1UdXxw El accidente de Vandellos I contado desde dentro https://www.ivoox.com/accidente-vandellos-i-contado-desde-dentro-audios-mp3_rf_7198546_1.html ………………………………………………………………………………………… Música utilizada en este podcast: Tema inicial Heros ……………………………………………… Epílogo Canserbero - Jeremías 17:5 https://www.youtube.com/watch?v=a9jxNusr0tE

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Noticias y panorama europeo ¿Ya compraste Yodo?

Alex Jones, el mayor teórico de la conspiración del mundo ha sido condenado por sus desinformaciones sobre la masacre en la escuela primaria de Sandy Hook, ¿qué importancia tiene la desinformación en nuestros días?Apoya Vidas en red con estos enlaces:Pastilla de Yodo, ¡protégete de la radiación!: https://amzn.to/3yJEs1NLa conspiración de QAnon: https://amzn.to/3SUrbLXEsoterismo en el III Reich: https://amzn.to/3CXkQtHEscalada Nuclear. Manual de Supervivencia: Tácticas Militares, Secretos de Bushcraft y Autoayuda. Cómo Planificar, Construir, Almacenar, Curar, Defender, Comunicar, Luchar https://amzn.to/3euiUiV

Alarma nuclear: se agotaron las tabletas de yodo en las farmacias finlandesas. Hablamos con Teivo Teivanien, profesor en Política Mundial en Finlandia. --- Send in a voice message: https://anchor.fm/urbanaplayfm/message

The term YOLO (you only live once) is a phrase that many of us use to go after what we want. A friend of mine introduced a new term instead, YODO (you only die once) but you live every day! Listen as Blaise talks about how he is trying to incorporate YODO into his lifestyle.

Más en: https://www.vidapotencial.com - Gana salud con nosotros: PROGRAMAS DE NUTRICIÓN Pierde peso de manera saludable, iníciate en la dieta cetogénica o en el ayuno intermitente, mejora tu salud con una dieta antiinflamatoria o regula tus hormonas en la menopausia de la mano de la Dra. Isabel Belaustegui. https://programas.vidapotencial.com CURSOS DE ENTRENAMIENTO Y BIENESTAR Iníciate en el entrenamiento de fuerza o en el entrenamiento con kettlebells de la mano de los mejores profesionales. https://www.campuspotencial.com - Suscríbete a nuestra newsletter y descarga GRATIS nuestra GUÍA sobre la combinación de alimentos. https://www.vidapotencial.com/unete/ - Nuestros LIBROS: https://libros.vidapotencial.com - SUSCRÍBETE a este canal: https://bit.ly/2quCaQr Vida Potencial Salud: https://bit.ly/VidaPotencialSalud - INSTAGRAM: https://www.instagram.com/vidapotencial/ - FACEBOOK: https://www.facebook.com/vidapotencial/ - Todas las semanas audios sobre salud y estilo de vida. - OIR EN iVOOX: https://bit.ly/2yObHAj - OIR EN iTUNES: https://apple.co/2IYYn1x - OIR EN SPOTIFY: https://spoti.fi/33Z2aW0 - Si tienes ideas o sugerencias de cómo podemos mejorar estos audios, o posibles temas que te gustaría que tocáramos, por favor déjalo en los comentarios. Muchísimas GRACIAS por estar ahí. Todos los productos y contenidos ofrecidos por Vida Potencial (tales como, programas y cursos de nutrición, actividad física y vida saludable, libros, vídeos, artículos, posts, podcast, Vlogs y video-tutoriales) tienen naturaleza meramente informativa y divulgativa y en ningún caso constituye servicio médico o sanitario de ningún tipo ni sustituye la consulta con un médico especialista, por lo que no deben ser aplicados sin la aprobación previa y supervisión de un médico o profesional de la salud especializado, particularmente en casos de personas con patologías, lesiones, limitaciones o anomalías físicas o nutricionales o cualquier otra condición especial. Ninguno de los productos, servicios y contenidos ofrecidos por Vida Potencial pueden servir de consejo médico, diagnóstico, prescripción ni tratamiento de tipo alguno de dolencia, enfermedad o patología.

Recordemos cómo América Latina decidió no ser un territorio con armas nucleares.******Gracias a tu solidaridad podemos liberar contenido. Ayúdanos a licuar la caigua. Ahora puedes probar 1 mes a S/ 12Suscríbete aquí: www.jugodecaigua.peHaz click aquí para seguirnos en TwitterHaz click aquí para seguirnos en Facebook Haz click aquí para seguirnos Instagram

En la edición PM, conversamos con Felipe Figueroa, gerente de Renta Variable de Bice Inversiones Corredores de Bolsa, y con Juan Pablo Bellolio, gerente de Ventas Yodo, de SQM.

How many of you say, “oh, I'm going to do that someday” and you never do it and you're bucket list just keeps growing and how many of you actually do it?  What's stopping you?  I know what's stopping you, it's you and your attitude! You only live once, you know (YOLO) is the old saying well, what if you thought about it like this – you only die once! Let's call it YoDo!  Don't you think that would inspire you to live more of your life?   Just the mere thought that if I die tomorrow inspires me enough to go out and do the things I want to do with my life. 5 months before my dad died, he told me that he had done everything in his life he wanted to do, that he was happy, and he had no regrets.  He was 64 years old!   As luck would have it, dad died of the widow maker.  I was grateful it was an instant death, and he didn't suffer BUT he was 64 years young, and you know the worst part?  What he died from his hereditary, so guess what?  I got scanned!  YES, my carotid artery is blocked 65% with the same silent killer!  Now I'm 57 years young and encroaching on that ever so fearful age of 64.   What did my dad do before that fateful day on July 5, 2007? At the age of 55, my dad started living life and scaling back his “work” life. I like to think that dad somehow knew he was going to die young, so he prepared early to start enjoying his life.  He made countless trips to Alaska, AR and FL.  Mom didn't much care for Alaska so he'd go there by himself, but he and mom would go to AR to see Melissa and Florida to see me.  He restored several 1961 Impala's and one BelAir and did numerous other things. I also spent a lot of time with my dad in Alaska.  I've been to the Iditarod 4 times and volunteered at the start in Anchorage and the finish in Nome.  Dad and I went on a 7 day/night adventure down the Grand Canyon white water rafting. We've driven our motorcycles on the Pig Trail in AR where we met a guy that gave us each a penny that he had carved out a cross in it.  We hung them on our bike key chains.  We've ridden our motorcycles in Daytona and we've been to several Daytona 500's!  Our next adventure was to drive a professional Nascar but that would never happen.  To say the least my dad was an adventurist and never turned down an opportunity to do something fun.  My dad had figured out how to retire without retiring, he just kind of slid out of working and right into enjoying life.   The point is this, You Only Die Once – so get out there and LIVE like it's your last day! I believe we can all slide right into enjoying life before we have to call it “retirement” at age 67.  After all, I'm NOT counting on the money being in my retirement account when and if I turn 67 – I'm going to enjoy my life NOW! Two years ago, I had planned on driving dad's Freightliner and my RV to Iowa and stay for about a month to go see my mom, who's in a nursing home now and then go to AR to see my sister, Melissa.  Well, that damn VIRUS shut me down.  So fast forward to 2021, I put the plan in place to make it happen this year.  I put my real estate on autopilot – which means I was earning income while I took off for my home state of Iowa.  In other words, my real estate was working – BUT I wasn't! To say I didn't work while I was in Iowa would be false – I absolutely did work while I was in Iowa.  I can do real estate anywhere, so I set up my office in the back of my toy hauler and setoff to learn everything I could about the real estate market in Des Moines and Ames.  I attended local real estate and financial independence meetings and I even have one deal in the works today. I've met amazing people in the area and have setup a network of people that when needed I can count on to either help put deals together or help other investors find what they are looking for.  But what I want to share with you are the amazing people and adventures I had while in Iowa for 3 months.  Keep in mind, I've been away from Iowa for almost 40 years, but I would frequently come home yearly to see my mom and dad. First and foremost, I got to spend as much time as I wanted to see my mom.  Unfortunately, my mom has dementia and is in a nursing home.  The blessing here is that she is healthy, she knows who I am, and we laughed a lot!  I was extremely fortunate that during my 3-month stay the nursing home was not shut down with the virus. My heart goes out to all the nursing staff and administration for all their hard work and time they put in!  I know the nursing staff is tired but for that, I'm very thankful for everything they do! Let's start with the amazing Timberline Campground in Waukee Iowa!  Only that fasted growing city in our nation!  You all know that I want to own an RV park, right?  Well, Marta was a blessing, and I don't even think she knows it.  She and her staff were so attentive, friendly, and helpful.  I can't tell you how many questions I pelted at Marta about owning an RV park but boy was she knowledgeable and always pointed me in the right direction.  The WIFI rocked at her place! I vote her place as the Best Place to Workplace!  She truly felt like family at the end, and I was very sad to leave her place.  Marta, I will be back, is all can say!  By the way, I loved all the gun fire next door! While in Iowa we made the best of our time.  Yes, I said we.  I'm no longer an I.   While I was in Iowa, I was joined with my boyfriend Kurt.   Here are several things we did in the amazing state of Iowa!  The websites to all places can be found in my notes.  Did you know that Iowa has a Whiskey Distillery? Templeton Distillery - Templeton Rye & Templeton Distillery - Whiskey for the Strong Spirited We did a tour of the Templeton Distillery and learned how they crafted Templeton Rye during prohibition and now you can find it in stores across the US. Boone & Scenic Valley Railroad – History of the Boone & Scenic Valley Railroad – Boone & Scenic Valley Railroad & James H. Andrew Railroad Museum (bsvrr.com) Kurt and I took an evening dinner train ride and learned about the history of the train and took a scenic ride and talked with the conductor and ate dinner in our private quarters. The Freedom Rocks - Artist: Ray "Bubba" Sorensen II - The Freedom Rock® I bet you haven't heard of this one!  There was a huge bolder sitting along highway 25 near my home in Iowa that sat on private property but in the 70's, 80's and 90's succumbed to graffiti, in 1999 Bubba Sorensen painted a “Thank you” to veterans on the boulder and each year right before Memorial Day he would paint a new scene.  It is now an annual tourist attraction to honor our service men and women. However, there are now 99 Freedom Rocks in Iowa – one in each county.  While I was in Iowa and with the help of my boyfriend Kurt, my cousins Steve and Kelly and a friend Bryan we have now visited 61 of the 99 rocks!  We rode over 3000 miles on our bikes to see these rocks!  750 miles and 15 rocks in one weekend!  I have pictures of every rock on my personal FB page, but I'll be sure to post some on my public page.  At this point, I no longer have a favorite rock – they were all amazing in their own way.  We even met a veteran who lived in Nebraska and was on his 60th wedding anniversary and had seen 50 rocks! Largest Popcorn Ball  World's Largest Popcorn Ball – Sac Economic & Tourism Development (saccountyiowa.com) Who knew that the largest popcorn ball was in Iowa – it tips the scale at 9,370 pounds and is a Guinness World Record! American Legion Steak Fry in Dexter– Off the chart Steak fry and who knew I'd run into family members I never knew.  They invited me to the Kopaska family reunion.  I didn't know a soul, but I'm thankful I went!  I now know Colleen, Carolyn, Jacque, Cherie and several others! Rusty Duck in Dexter- who knew such a small town would have a killer black salmon recipe. Iowa State Fair – we attended the Styx Concert and OH the food! Car shows – Good Guys car show and Stuarts's Scoop the Loop. Kurt won a trophy! Field of Dreams – now, I can say I've been there and stood in the corn field! Kayaking with Kurt's sister Julia and husband Travis. Iowa Cubs game with Kurt's sister Colleen and her husband Dave – That knows every restaurant inside and outside of Iowa – I swear!  Call Dave if you're looking for fantastic food! Melissa came up from AR for a week and we got to spend more quality time together and visiting with our mom. Kurt's extended family - wow, he's got a big family and was blessed to meet a lot of them! What will I miss most? The sweet corn – nothing like sweet corn right out of the field! The Waukee Ice Cream Shop – we went every night because we knew they would soon close for the season! Not the portion sizes – I think I've gained 10 pounds!  OMG the food was amazing! I've saved the best two for last and not in any order. Dad I'm sorry, I didn't get the chance to do this with you, but I can now say that I've driven Greg Biffle's number 16 car at the Iowa Speedway at the Rusty Wallace Driving Experience.  It was everything I had hoped it would be and I even said a prayer for you on one of my laps and dedicated it to you.  I hope you heard that, and I hope you're proud that I completed the run without wrecking and I went as fast as I could without fear! Finally – Kurt and I attended a 38 Special Concert in Omaha.  This concert was beyond special.  To make a very long story short, it was during the Caught Up in You, song (My favorite song of all time) – where they sing, “you've got me down on my knees” that Kurt got down on his knee and proposed to me and of course, I accepted his proposal.  So now, I'm engaged!  God works in mysterious ways and this story is much longer and deserves its own podcast episode. I'm thankful for the Kopaska get-togethers and reuniting with all the Kopaska's.  It was refreshing to renew the sense of community. I think I miss that!  Not much of that in the land of Florida. I'm thankful to all the friends I got to see, even if it was brief!   I'm thankful to my uncle Steve for fixing my dad's carburetor for the 61 BelAir – car shows here I come! I'm thankful for my cousin Stevie who fixed one of the 3 AC's units on my RV and to all those RV Repair facilities that said it couldn't be done – you're just a rip off! I ask myself, if this is retirement, why would I want to stop?  I think my dad was on to something when he quit working around 55.  I've now done it and I think you can too! You Only Die Once – YoDo! My 3-month adventure has ended, and the real estate market is starting to turn.  I've found some cash flowing opportunities, when I seal the deal, I'll be looking for partners to share in the rewards. If you want to know more, reach out to me at www.fearlessinnovator.com or you can now listen to me on the Fearless Innovator Podcast.  I can be found on Apple Podcast, Spotify and YouTube!  

Hey Everyone! Welcome back for another episode of Shrade-Aways! In this episode, Drake discusses Redraft Strategy 101 and how to best prepare for your draft in the coming days! Tips, tricks, pitfalls, and breakdowns, we've got it all on the episode this week, because YODO, and you don't wanna fudge it up. You can support the podcast at the link below: https://anchor.fm/shrade-aways/support Follow the show and Drake on twitter! @Shrade_Aways_FF @DrakeyShrakey Leave any comments or questions in a review on Apple Podcasts to be featured on future episodes! --- Send in a voice message: https://podcasters.spotify.com/pod/show/shrade-aways/message Support this podcast: https://podcasters.spotify.com/pod/show/shrade-aways/support

YOLO or YODO? Narrated by Arline Pettway

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