Podcasts about Yoshimi

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Last time we spoke about the fall of Wuhan. In a country frayed by war, the Yangtze became a pulsing artery, carrying both hunger and hope. Chiang Kai-shek faced a brutal choice: defend Wuhan to the last man, or flood the rivers to buy time. He chose both, setting sullen floodwaters loose along the Yellow River to slow the invaders, a temporary mercy that spared some lives while ripping many from their homes. On the river's banks, a plethora of Chinese forces struggled to unite. The NRA, fractured into rival zones, clung to lines with stubborn grit as Japanese forces poured through Anqing, Jiujiang, and beyond, turning the Yangtze into a deadly corridor. Madang's fortifications withstood bombardment and gas, yet the price was paid in troops and civilians drowned or displaced. Commanders like Xue Yue wrestled stubbornly for every foothold, every bend in the river. The Battle of Wanjialing became a symbol: a desperate, months-long pincer where Chinese divisions finally tightened their cordon and halted the enemy's flow. By autumn, the Japanese pressed onward to seize Tianjiazhen and cut supply lines, while Guangzhou fell to a ruthless blockade. The Fall of Wuhan loomed inevitable, yet the story remained one of fierce endurance against overwhelming odds.   #174 The Changsha Fire Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. In the summer of 1938, amid the upheaval surrounding Chiang Kai-shek, one of his most important alliances came to an end. On June 22, all German advisers to the Nationalist government were summoned back; any who refused would be deemed guilty of high treason. Since World War I, a peculiar bond had tied the German Weimar Republic and China: two fledgling states, both weak and only partially sovereign. Under the Versailles Treaty of 1919, Germany had lost extraterritorial rights on Chinese soil, which paradoxically allowed Berlin to engage with China as an equal partner rather than a traditional colonizer. This made German interests more welcome in business and politics than those of other Western powers. Chiang's military reorganization depended on German officers such as von Seeckt and von Falkenhausen, and Hitler's rise in 1933 had not immediately severed the connection between the two countries. Chiang did not share Nazi ideology with Germany, but he viewed Berlin as a potential ally and pressed to persuade it to side with China rather than Japan as China's principal East Asian, anti-Communist partner. In June 1937, H. H. Kung led a delegation to Berlin, met Hitler, and argued for an alliance with China. Yet the outbreak of war and the Nationalists' retreat to Wuhan convinced Hitler's government to align with Japan, resulting in the recall of all German advisers. Chiang responded with a speech praising von Falkenhausen, insisting that "our friend's enemy is our enemy too," and lauding the German Army's loyalty and ethics as a model for the Chinese forces. He added, "After we have won the War of Resistance, I believe you'll want to come back to the Far East and advise our country again." Von Falkenhausen would later become the governor of Nazi-occupied Belgium, then be lauded after the war for secretly saving many Jewish lives. As the Germans departed, the roof of the train transporting them bore a prominent German flag with a swastika, a prudent precaution given Wuhan's vulnerability to air bombardment. The Japanese were tightening their grip on the city, even as Chinese forces, numbering around 800,000, made a stubborn stand. The Yellow River floods blocked northern access, so the Japanese chose to advance via the Yangtze, aided by roughly nine divisions and the might of the Imperial Navy. The Chinese fought bravely, but their defenses could not withstand the superior technology of the Japanese fleet. The only substantial external aid came from Soviet pilots flying aircraft bought from the USSR as part of Stalin's effort to keep China in the war; between 1938 and 1940, some 2,000 pilots offered their services. From June 24 to 27, Japanese bombers relentlessly pounded the Madang fortress along the Yangtze until it fell. A month later, on July 26, Chinese defenders abandoned Jiujiang, southeast of Wuhan, and its civilian population endured a wave of atrocities at the hands of the invaders. News of Jiujiang's fate stiffened resolve. Chiang delivered a pointed address to his troops on July 31, arguing that Wuhan's defense was essential and that losing the city would split the country into hostile halves, complicating logistics and movement. He warned that Wuhan's defense would also be a spiritual test: "the place has deep revolutionary ties," and public sympathy for China's plight was growing as Japanese atrocities became known. Yet Chiang worried about the behavior of Chinese soldiers. He condemned looting as a suicidal act that would destroy the citizens' trust in the military. Commanders, he warned, must stay at their posts; the memory of the Madang debacle underscored the consequences of cowardice. Unlike Shanghai, Wuhan had shelters, but he cautioned against retreating into them and leaving soldiers exposed. Officers who failed in loyalty could expect no support in return. This pep talk, combined with the belief that the army was making a last stand, may have slowed the Japanese advance along the Yangtze in August. Under General Xue Yue, about 100,000 Chinese troops pushed back the invaders at Huangmei. At Tianjiazhen, thousands fought until the end of September, with poison gas finally forcing Japanese victory. Yet even then, Chinese generals struggled to coordinate. In Xinyang, Li Zongren's Guangxi troops were exhausted; they expected relief from Hu Zongnan's forces, but Hu instead withdrew, allowing Japan to capture the city without a fight. The fall of Xinyang enabled Japanese control of the Ping-Han railway, signaling Wuhan's doom. Chiang again spoke to Wuhan's defenders, balancing encouragement with a grim realism about possible loss. Although Wuhan's international connections were substantial, foreign aid would be unlikely. If evacuation became necessary, the army should have a clear plan, including designated routes. He recalled the disastrous December retreat from Nanjing, where "foreigners and Chinese alike turned it into an empty city." Troops had been tired and outnumbered; Chiang defended the decision to defend Nanjing, insisting the army had sacrificed itself for the capital and Sun Yat-sen's tomb. Were the army to retreat again, he warned, it would be the greatest shame in five thousand years of Chinese history. The loss of Madang was another humiliation. By defending Wuhan, he argued, China could avenge its fallen comrades and cleanse its conscience; otherwise, it could not honor its martyrs. Mao Zedong, observing the situation from his far-off base at Yan'an, agreed strongly that Chiang should not defend Wuhan to the death. He warned in mid-October that if Wuhan could not be defended, the war's trajectory would shift, potentially strengthening the Nationalists–Communists cooperation, deepening popular mobilization, and expanding guerrilla warfare. The defense of Wuhan, Mao argued, should drain the enemy and buy time to advance the broader struggle, not become a doomed stalemate. In a protracted war, some strongholds might be abandoned temporarily to sustain the longer fight. The Japanese Army captured Wuchang and Hankou on 26 October and captured Hanyang on the 27th, which concluded the campaign in Wuhan. The battle had lasted four and a half months and ended with the Nationalist army's voluntary withdrawal. In the battle itself, the Japanese army captured Wuhan's three towns and held the heartland of China, achieving a tactical victory. Yet strategically, Japan failed to meet its objectives. Imperial Headquarters believed that "capturing Hankou and Guangzhou would allow them to dominate China." Consequently, the Imperial Conference planned the Battle of Wuhan to seize Wuhan quickly and compel the Chinese government to surrender. It also decreed that "national forces should be concentrated to achieve the war objectives within a year and end the war against China." According to Yoshiaki Yoshimi and Seiya Matsuno, Hirohito authorized the use of chemical weapons against China by specific orders known as rinsanmei. During the Battle of Wuhan, Prince Kan'in Kotohito transmitted the emperor's orders to deploy toxic gas 375 times between August and October 1938. Another memorandum uncovered by Yoshimi indicates that Prince Naruhiko Higashikuni authorized the use of poison gas against the Chinese on 16 August 1938. A League of Nations resolution adopted on 14 May condemned the Imperial Japanese Army's use of toxic gas. Japan's heavy use of chemical weapons against China was driven by manpower shortages and China's lack of poison gas stockpiles to retaliate. Poison gas was employed at Hankou in the Battle of Wuhan to break Chinese resistance after conventional assaults had failed. Rana Mitter notes that, under General Xue Yue, approximately 100,000 Chinese troops halted Japanese advances at Huangmei, and at the fortress of Tianjiazhen, thousands fought until the end of September, with Japanese victory secured only through the use of poison gas. Chinese generals also struggled with coordination at Xinyang; Li Zongren's Guangxi troops were exhausted, and Hu Zongnan's forces, believed to be coming to relieve them, instead withdrew. Japan subsequently used poison gas against Chinese Muslim forces at the Battle of Wuyuan and the Battle of West Suiyuan. However, the Chinese government did not surrender with the loss of Wuhan and Guangzhou, nor did Japan's invasion end with Wuhan and Guangzhou's capture. After Wuhan fell, the government issued a reaffirmation: "Temporary changes of advance and retreat will not shake our resolve to resist the Japanese invasion," and "the gain or loss of any city will not affect the overall situation of the war." It pledged to "fight with even greater sorrow, greater perseverance, greater steadfastness, greater diligence, and greater courage," dedicating itself to a long, comprehensive war of resistance. In the Japanese-occupied rear areas, large armed anti-Japanese forces grew, and substantial tracts of territory were recovered. As the Japanese army themselves acknowledged, "the restoration of public security in the occupied areas was actually limited to a few kilometers on both sides of the main transportation lines." Thus, the Battle of Wuhan did not merely inflict a further strategic defeat on Japan; it also marked a turning point in Japan's strategic posture, from offense to defense. Due to the Nationalist Army's resolute resistance, Japan mobilized its largest force to date for the attack, about 250,000 personnel, who were replenished four to five times over the battle, for a total of roughly 300,000. The invaders held clear advantages in land, sea, and air power and fought for four and a half months. Yet they failed to annihilate the Nationalist main force, nor did they break the will to resist or the army's combat effectiveness. Instead, the campaign dealt a severe blow to the Japanese Army's vitality. Japanese-cited casualties totaled 4,506 dead and 17,380 wounded for the 11th Army; the 2nd Army suffered 2,300 killed in action, 7,600 wounded, and 900 died of disease. Including casualties across the navy and the air force, the overall toll was about 35,500. By contrast, the Nationalist Government Military Commission's General Staff Department, drawing on unit-level reports, calculated Japanese casualties at 256,000. The discrepancy between Japanese and Nationalist tallies illustrates the inflationary tendencies of each side's reporting. Following Wuhan, a weakened Japanese force confronted an extended front. Unable to mount large-scale strategic offensives, unlike Shanghai, Xuzhou, or Wuhan itself, the Japanese to a greater extent adopted a defensive posture. This transition shifted China's War of Resistance from a strategic defensive phase into a strategic stalemate, while the invaders found themselves caught in a protracted war—a development they most disliked. Consequently, Japan's invasion strategy pivoted: away from primary frontal offensives toward a greater reliance on political inducements with secondary military action, and toward diverting forces to "security" operations behind enemy lines rather than pushing decisive frontal campaigns. Japan, an island nation with limited strategic resources, depended heavily on imports. By the time of the Marco Polo Bridge Incident, Japan's gold reserves,including reserves for issuing banknotes, amounted to only about 1.35 billion yen. In effect, Japan's currency reserves constrained the scale of the war from the outset. The country launched its aggression while seeking an early solution to the conflict. To sustain its war of aggression against China, the total value of military supplies imported from overseas in 1937 reached approximately 960 million yen. By June of the following year, for the Battle of Wuhan, even rifles used in training were recalled to outfit the expanding army. The sustained increase in troops also strained domestic labor, food, and energy supplies. By 1939, after Wuhan, Japan's military expenditure had climbed to about 6.156 billion yen, far exceeding national reserves. This stark reality exposed Japan's economic fragility and its inability to guarantee a steady supply of military materiel, increasing pressure on the leadership at the Central Command. The Chief of Staff and the Minister of War lamented the mismatch between outward strength and underlying weakness: "Outwardly strong but weak is a reflection of our country today, and this will not last long." In sum, the Wuhan campaign coincided with a decline in the organization, equipment, and combat effectiveness of the Japanese army compared with before the battle. This erosion of capability helped drive Japan to alter its political and military strategy, shifting toward a method of inflicting pressure on China and attempting to "use China to control China", that is, fighting in ways designed to sustain the broader war effort. Tragically a major element of Chiang Kai-shek's retreat strategy was the age-old "scorched earth" policy. In fact, China originated the phrase and the practice. Shanghai escaped the last-minute torching because of foreigners whose property rights were protected. But in Nanjing, the burning and destruction began with increasing zeal. What could not be moved inland, such as remaining rice stocks, oil in tanks, and other facilities, was to be blown up or devastated. Civilians were told to follow the army inland, to rebuild later behind the natural barrier of Sichuan terrain. Many urban residents complied, but the peasantry did not embrace the plan. The scorched-earth policy served as powerful propaganda for the occupying Japanese army and, even more so, for the Reds. Yet they could hardly have foreseen the propaganda that Changsha would soon supply them. In June, the Changsha Evacuation Guidance Office was established to coordinate land and water evacuation routes. By the end of October, Wuhan's three towns had fallen, and on November 10 the Japanese army captured Yueyang, turning Changsha into the next primary invasion target. Beginning on October 9, Japanese aircraft intensified from sporadic raids on Changsha to large-scale bombing. On October 27, the Changsha Municipal Government urgently evacuated all residents, exempting only able-bodied men, the elderly, the weak, women, and children. The baojia system was mobilized to go door-to-door, enforcing compliance. On November 7, Chiang Kai-shek convened a military meeting at Rongyuan Garden to review the war plan and finalize a "scorched earth war of resistance." Xu Quan, Chief of Staff of the Security Command, drafted the detailed implementation plan. On November 10, Shi Guoji, Chief of Staff of the Security Command, presided over a joint meeting of Changsha's party, government, military, police, and civilian organizations to devise a strategy. The Changsha Destruction Command was immediately established, bringing together district commanders and several arson squads. The command actively prepared arson equipment and stacked flammable materials along major traffic arteries. Chiang decided that the city of Changsha was vulnerable and either gave the impression or the direct order, honestly really depends on the source your reading, to burn the city to the ground to prevent it falling to the enemy. At 9:00 AM on November 12, Chiang Kai-shek telegraphed Zhang Zhizhong: "One hour to arrive, Chairman Zhang, Changsha, confidential. If Changsha falls, the entire city must be burned. Please make thorough preparations in advance and do not delay." And here it seems a game of broken telephone sort of resulted in one of the worst fire disasters of all time. If your asking pro Chiang sources, the message was clearly, put up a defense, once thats fallen, burn the city down before the Japanese enter. Obviously this was to account for getting civilians out safely and so forth. If you read lets call it more modern CPP aligned sources, its the opposite. Chiang intentionally ordering the city to burn down as fast as possible, but in through my research, I think it was a colossal miscommunication. Regardless Zhongzheng Wen, Minister of the Interior, echoed the message. Simultaneously, Lin Wei, Deputy Director of Chiang Kai-shek's Secretariat, instructed Zhang Zhizhong by long-distance telephone: "If Changsha falls, the entire city must be burned." Zhang summoned Feng Ti, Commander of the Provincial Capital Garrison, and Xu Quan, Director of the Provincial Security Bureau, to outline arson procedures. He designated the Garrison Command to shoulder the preparations, with the Security Bureau assisting. At 4:00 PM, Zhang appointed Xu Kun, Commander of the Second Garrison Regiment, as chief commander of the arson operation, with Wang Weining, Captain of the Social Training Corps, and Xu Quan, Chief of Staff of the Garrison Command, as deputies. At 6:00 PM, the Garrison Command held an emergency meeting ordering all government agencies and organizations in the city to be ready for evacuation at any moment. By around 10:15 PM, all urban police posts had withdrawn. Around 2:00 AM (November 13), a false report circulated that "Japanese troops have reached Xinhe" . Firefighters stationed at various locations rushed out with kerosene-fueled devices, burning everything in sight, shops and houses alike. In an instant, Changsha became a sea of flames. The blaze raged for 72 hours. The Hunan Province Anti-Japanese War Loss Statistics, compiled by the Hunan Provincial Government Statistics Office of the Kuomintang, report that the fire inflicted economic losses of more than 1 billion yuan, a sum equivalent to about 1.7 trillion yuan after the victory in the war. This figure represented roughly 43% of Changsha's total economic value at the time. Regarding casualties, contemporary sources provide varying figures. A Xinhua Daily report from November 20, 1938 noted that authorities mobilized manpower to bury more than 600 bodies, though the total number of burned remains could not be precisely counted. A Central News Agency reporter on November 19 stated that in the Xiangyuan fire, more than 2,000 residents could not escape, and most of the bodies had already been buried. There are further claims that in the Changsha Fire, more than 20,000 residents were burned to death. In terms of displacement, Changsha's population before the fire was about 300,000, and by November 12, 90% had been evacuated. After the fire, authorities registered 124,000 victims, including 815 orphans sheltered in Lito and Maosgang.  Building damage constituted the other major dimension of the catastrophe, with the greatest losses occurring to residential houses, shops, schools, factories, government offices, banks, hospitals, newspaper offices, warehouses, and cultural and entertainment venues, as well as numerous historic buildings such as palaces, temples, private gardens, and the former residences of notable figures; among these, residential and commercial structures suffered the most, followed by factories and schools. Inspector Gao Yihan, who conducted a post-fire investigation, observed that the prosperous areas within Changsha's ring road, including Nanzheng Street and Bajiaoting, were almost completely destroyed, and in other major markets only a handful of shops remained, leading to an overall estimate that surviving or stalemated houses were likely less than 20%. Housing and street data from the early post-liberation period reveal that Changsha had more than 1,100 streets and alleys; of these, more than 690 were completely burned and more than 330 had fewer than five surviving houses, accounting for about 29%, with nearly 90% of the city's streets severely damaged. More than 440 streets were not completely destroyed, but among these, over 190 had only one or two houses remaining and over 130 had only three or four houses remaining; about 60 streets, roughly 6% had 30 to 40 surviving houses, around 30 streets, 3% had 11 to 20 houses, 10 streets, 1% had 21 to 30 houses, and three streets ) had more than 30 houses remaining. Housing statistics from 1952 show that 2,538 houses survived the fire, about 6.57% of the city's total housing stock, with private houses totaling 305,800 square meters and public houses 537,900 square meters. By 1956, the surviving area of both private and public housing totaled 843,700 square meters, roughly 12.3% of the city's total housing area at that time. Alongside these losses, all equipment, materials, funds, goods, books, archives, antiques, and cultural relics that had not been moved were also destroyed.  At the time of the Changsha Fire, Zhou Enlai, then Deputy Minister of the Political Department of the Nationalist Government's Military Commission, was in Changsha alongside Ye Jianying, Guo Moruo, and others. On November 12, 1938, Zhou Enlai attended a meeting held by Changsha cultural groups at Changsha Normal School to commemorate Sun Yat-sen's 72nd birthday. Guo Moruo later recalled that Zhou Enlai and Ye Jianying were awakened by the blaze that night; they each carried a suitcase and evacuated to Xiangtan, with Zhou reportedly displaying considerable indignation at the sudden, unprovoked fire. On the 16th, Zhou Enlai rushed back to Changsha and, together with Chen Cheng, Zhang Zhizhong, and others, inspected the disaster. He mobilized personnel from three departments, with Tian Han and Guo Moruo at the forefront, to form the Changsha Fire Aftermath Task Force, which began debris clearance, care for the injured, and the establishment of soup kitchens. A few days later, on the 22nd, the Hunan Provincial Government established the Changsha Fire Temporary Relief Committee to coordinate relief efforts.  On the night of November 16, 1938, Chiang Kai-shek arrived in Changsha and, the next day, ascended Tianxin Pavilion. Sha Wei, head of the Cultural Relics Section of the Changsha Tianxin Pavilion Park Management Office, and a long-time researcher of the pavilion, explained that documentation indicates Chiang Kai-shek, upon seeing the city largely reduced to scorched earth with little left intact, grew visibly angry. After descending from Tianxin Pavilion, Chiang immediately ordered the arrest of Changsha Garrison Commander Feng Ti, Changsha Police Chief Wen Chongfu, and Commander of the Second Garrison Regiment Xu Kun, and arranged a military trial with a two-day deadline. The interrogation began at 7:00 a.m. on November 18. Liang Xiaojin records that Xu Kun and Wen Chongfu insisted their actions followed orders from the Security Command, while Feng Ti admitted negligence and violations of procedure, calling his acts unforgivable. The trial found Feng Ti to be the principal offender, with Wen Chongfu and Xu Kun as accomplices, and sentenced all three to prison terms of varying lengths. The verdict was sent to Chiang Kai-shek for approval, who was deeply dissatisfied and personally annotated the drafts: he asserted that Feng Ti, as the city's security head, was negligent and must be shot immediately; Wen Chongfu, as police chief, disobeyed orders and fled, and must be shot immediately; Xu Kun, for neglect of duty, must be shot immediately. The court then altered the arson charge in the verdict to "insulting his duty and harming the people" in line with Chiang's instructions. Chiang Kai-shek, citing "failure to supervise personnel and precautions," dismissed Zhang from his post, though he remained in office to oversee aftermath operations. Zhang Zhizhong later recalled Chiang Kai-shek's response after addressing the Changsha fire: a pointed admission that the fundamental cause lay not with a single individual but with the collective leadership's mistakes, and that the error must be acknowledged as a collective failure. All eyes now shifted to the new center of resistance, Chongqing, the temporary capital. Chiang's "Free China" no longer meant the whole country; it now encompassed Sichuan, Hunan, and Henan, but not Jiangsu or Zhejiang. The eastern provinces were effectively lost, along with China's major customs revenues, the country's most fertile regions, and its most advanced infrastructure. The center of political gravity moved far to the west, into a country the Nationalists had never controlled, where everything was unfamiliar and unpredictable, from topography and dialects to diets. On the map, it might have seemed that Chiang still ruled much of China, but vast swaths of the north and northwest were sparsely populated; most of China's population lay in the east and south, where Nationalist control was either gone or held only precariously. The combined pressures of events and returning travelers were gradually shifting American attitudes toward the Japanese incident. Europe remained largely indifferent, with Hitler absorbing most attention, but the United States began to worry about developments in the Pacific. Roosevelt initiated a January 1939 appeal to raise a million dollars for Chinese civilians in distress, and the response quickly materialized. While the Chinese did not expect direct intervention, they hoped to deter further American economic cooperation with Japan and to halt Japan's purchases of scrap iron, oil, gasoline, shipping, and, above all, weapons from the United States. Public opinion in America was sufficiently stirred to sustain a campaign against silk stockings, a symbolic gesture of boycott that achieved limited effect; Japan nonetheless continued to procure strategic materials. Within this chorus, the left remained a persistent but often discordant ally to the Nationalists. The Institute of Pacific Relations, sympathetic to communist aims, urged America to act, pressuring policymakers and sounding alarms about China. Yet the party line remained firmly pro-Chiang Kai-shek: the Japanese advance seemed too rapid and threatening to the Reds' interests. Most oil and iron debates stalled; American businessmen resented British trade ties with Japan, and Britain refused to join any mutual cutoff, arguing that the Western powers were not at war with Japan. What occurred in China was still commonly referred to in Western diplomatic circles as "the Incident." Wang Jingwei's would make his final defection, yes in a long ass history of defections. Mr Wang Jingwei had been very busy traveling to Guangzhou, then Northwest to speak with Feng Yuxiang, many telegrams went back and forth. He returned to the Nationalist government showing his face to foreign presses and so forth. While other prominent rivals of Chiang, Li Zongren, Bai Chongxi, and others, rallied when they perceived Japan as a real threat; all did so except Wang Jingwei. Wang, who had long believed himself the natural heir to Sun Yat-sen and who had repeatedly sought to ascend to power, seemed willing to cooperate with Japan if it served his own aims. I will just say it, Wang Jingwei was a rat. He had always been a rat, never changed. Opinions on Chiang Kai-Shek vary, but I think almost everyone can agree Wang Jingwei was one of the worst characters of this time period. Now Wang Jingwei could not distinguish between allies and enemies and was prepared to accept help from whomever offered it, believing he could outmaneuver Tokyo when necessary. Friends in Shanghai and abroad whispered that it was not too late to influence events, arguing that the broader struggle was not merely China versus Japan but a clash between principled leaders and a tyrannical, self-serving clique, Western imperialism's apologists who needed Chiang removed. For a time Wang drifted within the Kuomintang, moving between Nanjing, Wuhan, Changsha, and Chongqing, maintaining discreet lines of communication with his confidants. The Japanese faced a governance problem typical of conquerors who possess conquered territory: how to rule effectively while continuing the war. They imagined Asia under Japanese-led leadership, an East Asia united by a shared Co-Prosperity Sphere but divided by traditional borders. To sustain this vision, they sought local leaders who could cooperate. The search yielded few viable options; would-be collaborators were soon assassinated, proved incompetent, or proved corrupt. The Japanese concluded it would require more time and education. In the end, Wang Jingwei emerged as a preferred figure. Chongqing, meanwhile, seemed surprised by Wang's ascent. He had moved west to Chengde, then to Kunming, attempted, and failed to win over Yunnan's warlords, and eventually proceeded to Hanoi in Indochina, arriving in Hong Kong by year's end. He sent Chiang Kai-shek a telegram suggesting acceptance of Konoe's terms for peace, which Chungking rejected. In time, Wang would establish his own Kuomintang faction in Shanghai, combining rigorous administration with pervasive secret-police activity characteristic of occupied regimes. By 1940, he would be formally installed as "Chairman of China." But that is a story for another episode.  In the north, the Japanese and the CCP were locked in an uneasy stalemate. Mao's army could make it impossible for the Japanese to hold deep countryside far from the railway lines that enabled mass troop movement into China's interior. Yet the Communists could not defeat the occupiers. In the dark days of October 1938—fifteen months after the war began—one constant remained. Observers (Chinese businessmen, British diplomats, Japanese generals) repeatedly predicted that each new disaster would signal the end of Chinese resistance and force a swift surrender, or at least a negotiated settlement in which the government would accept harsher terms from Tokyo. But even after defenders were expelled from Shanghai, Nanjing, and Wuhan, despite the terrifying might Japan had brought to bear on Chinese resistance, and despite the invader's manpower, technology, and resources, China continued to fight. Yet it fought alone. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. In a land shredded by war, Wuhan burned under brutal sieges, then Changsha followed, a cruel blaze born of orders and miscommunications. Leaders wrestled with retreat, scorched-earth vows, and moral debts as Japanese force and Chinese resilience clashed for months. Mao urged strategy over martyrdom, Wang Jingwei's scheming shadow loomed, and Chongqing rose as the westward beacon. Yet China endured, a stubborn flame refusing to surrender to the coming storm. The war stretched on, unfinished and unyielding.

Anna B Savage gets put on the spot and has to pick her favourite Nick Drake song (don't worry, it's a good one). That WHY? concert I've been banging on about is finally here so try not to explode with excitemnent. Joan As Police Woman is nearly here too - get tickets for that! Also, Modest Mouse and The Flaming Lips touring together. Holy Shit. Can't go. Crap. Oh well, at least we have the Yoshimi gig in April to look forward to! Also, it's the 411th show so gonna have to play that Shark School song, right? Listen in on 8radio.com - Fridays 9-10, Saturdays 7-8 - via the app or listen back with link in bio

As a kind of sequel of sorts to last week's episode, we continue discussing novelty music and songs that make us laugh, but this week we focus on more contemporary artists including DaVinci's Notebook, Flight of the Conchords, Jonathan Coulton, Etc.Just don't touch my clogs!Today's root beer is Faygo.Intro and Outro music by Stockmusic331 on Pond5Send us a text

Hoy en La Gran Travesía, con motivo del aniversario de Yoshimi Battles the Pink Robots, tenemos un especial dedicado al disco publicado el 16 de julio de 2002. También recordaros que ya podéis comprar La gran travesía del rock, un libro interactivo que además contará con 15 programas de radio complementarios, a modo de ficción sonora... con muchas sorpresas y voces conocidas... https://www.ivoox.com/gran-travesia-del-rock-capitulos-del-libro_bk_list_10998115_1.html Jimi y Janis, dos periodistas musicales, vienen de 2027, un mundo distópico y delirante donde el reguetón tiene (casi) todo el poder... pero ellos dos, deciden alistarse al GLP para viajar en el tiempo, salvar el rock, rescatar sus archivos ocultos y combatir la dictadura troyana del FPR. ✨ El libro ya está en diversas webs, en todostuslibros.com Amazon, Fnac y también en La Montaña Mágica, por ejemplo https://www.amazon.es/GRAN-TRAVES%C3%8DA-DEL-ROCK-autoestopista/dp/8419924938 ▶️ Y ya sabéis, si os gusta el programa y os apetece, podéis apoyarnos y colaborar con nosotros por el simple precio de una cerveza al mes, desde el botón azul de iVoox, y así, además podéis acceder a todo el archivo histórico exclusivo. Muchas gracias también a todos los mecenas y patrocinadores por vuestro apoyo: Leo Giménez, Gin1975, Alberto Velasco, Poncho C, Francisco Quintana, Gastón Nicora, Con,, Dotakon, Tete García, Jose Angel Tremiño, Marco Landeta Vacas, Oscar García Muñoz, Raquel Parrondo, Javier Gonzar, Poncho C, Nacho, Javito, Alberto, Pilar Escudero, Blas, Moy, Dani Pérez, Santi Oliva, Vicente DC,, Leticia, JBSabe, Flor, Melomanic, Arturo Soriano, Gemma Codina, Raquel Jiménez, Pedro, SGD, Raul Andres, Tomás Pérez, Pablo Pineda, Quim Goday, Enfermerator, María Arán, Joaquín, Horns Up, Victor Bravo, Fonune, Eulogiko, Francisco González, Marcos Paris, Vlado 74, Daniel A, Redneckman, Elliott SF, Sementalex, Miguel Angel Torres, Suibne, Noyatan, Estefanía, Iván Menéndez, Niksisley y a los mecenas anónimos.

Nous sommes aujourd'hui avec Rodolphe Landemaine, artisan boulanger et entrepreneur visionnaire. À la tête d'un groupe de plus de 30 boulangeries en France et au Japon, il a démontré que la boulangerie végétale pouvait être gourmande et accessible. Pour co-animer ce nouvel épisode de Business of Bouffe, Philibert est accompagné de Samuel Nahon, co-fondateur de Terroirs d'Avenir.Dans ce 2ème chapitre, Rodolphe nous raconte le grand saut vers l'entrepreneuriat avec l'ouverture de sa première boulangerie, aux côtés de sa femme Yoshimi. Rodolphe nous raconte en détail comment il a repris point par point tous les fondamentaux de la boulangerie, du sourcing des farines à l'expérience client en passant évidemment par la panification, pour créer une offre accessible, de qualité et gourmande. Plus qu'un boulanger inspiré, on découvre un entrepreneur talentueux qui enchaîne les ouvertures et les succès. Ensemble, on prend évidemment le temps d'analyser les raisons de cette réussite exceptionnelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Can experimenting with game design increase our chances of finding a cure for cancer? Cancer is crafty, forcing us to be just as clever in our efforts to outfox it—and we've made excellent progress, but is it time for a new play in the playbook?  In Gaming Cancer: How Building and Playing Video Games Can Accelerate Scientific Discovery (MIT Press, 2025), Jeff Yoshimi proposes a new approach to fighting an increasingly exhausting war. By putting the work of cancer research into the hands of nonspecialists, Yoshimi believes, we can accelerate the process of outgaming the disease once and for all. Gamers have already used “serious games” to discover new galaxies, digitize ancient texts, decode viruses, and solve theoretical problems in neuroscience. Cancer is a multilayered threat, and our best bet at overcoming it is via more minds working in concert. Gaming Cancer is an instruction manual for engineering games that motivate users to strain and sweat to find cancer cures. It integrates game design with research in cancer biology, data visualization techniques, and developments in cognitive science and AI while remaining sensitive to the limitations of citizen science and ethical concerns. Yoshimi sees in cutting-edge game technology the potential to educate and empower people to outwit cancer, an indirect route to richer science literacy that draws on the boundless resources of the mind. This book offers anyone invested in beating this seemingly intractable disease a concrete playbook that combines real science with creative vision in an effort to defeat the boss monster, cancer. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design at the IU International University for Applied Science, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal Titel kulturmagazin for the game section, hosts the German local radio show Replay Value and is editor of the weekly game research newsletter DiGRA D-A-CH Game Studies Watchlist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Can experimenting with game design increase our chances of finding a cure for cancer? Cancer is crafty, forcing us to be just as clever in our efforts to outfox it—and we've made excellent progress, but is it time for a new play in the playbook?  In Gaming Cancer: How Building and Playing Video Games Can Accelerate Scientific Discovery (MIT Press, 2025), Jeff Yoshimi proposes a new approach to fighting an increasingly exhausting war. By putting the work of cancer research into the hands of nonspecialists, Yoshimi believes, we can accelerate the process of outgaming the disease once and for all. Gamers have already used “serious games” to discover new galaxies, digitize ancient texts, decode viruses, and solve theoretical problems in neuroscience. Cancer is a multilayered threat, and our best bet at overcoming it is via more minds working in concert. Gaming Cancer is an instruction manual for engineering games that motivate users to strain and sweat to find cancer cures. It integrates game design with research in cancer biology, data visualization techniques, and developments in cognitive science and AI while remaining sensitive to the limitations of citizen science and ethical concerns. Yoshimi sees in cutting-edge game technology the potential to educate and empower people to outwit cancer, an indirect route to richer science literacy that draws on the boundless resources of the mind. This book offers anyone invested in beating this seemingly intractable disease a concrete playbook that combines real science with creative vision in an effort to defeat the boss monster, cancer. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design at the IU International University for Applied Science, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal Titel kulturmagazin for the game section, hosts the German local radio show Replay Value and is editor of the weekly game research newsletter DiGRA D-A-CH Game Studies Watchlist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Yoshimi Battles the Pink Robots es el décimo álbum del grupo estadounidense The Flaming Lips. Fue lanzado al mercado el 16 de julio de 2002 es álbum se caracteriza por el uso de sintetizadores, beats electrónicos y un rock alternativo de tintes psicodélico. Las letras del álbum hablan desde la melancolía al amor, las emociones artificiales, el pacifismo y la decepción. El título del álbum se cree que proviene de una alusión al miembro de Boredoms y OOIOO, Yoshimi P-We, quien también participa en el disco.

Sean and Andy are joined by Sean, prolific poster and blogger and short fiction writer, to talk about the changes he has seen over the last decade as an expat worker in both mainland China and Hong Kong. What shifts in politics, the economy and social life has he seen? What is the material basis for Xi Jinping's anti-corruption campaign? In what ways is the 'reform and opening up' period of 'market Stalinism' similar to Tony Blair's New Labour Britain? What does the imperial and post-imperial gaze on Hong Kong and the east more generally say about western precepts of China and Chinese capitalism? Is a new social explosion in China on its way or are we all, even in the west, lying flat for the foreseeable future?To support our work, become a patron today at www.patreon.com/theantifada Follow Sean on the shit app: https://x.com/nise_yoshimiCheck out his excellent blog: https://lateralthinkingtechnology.wordpress.com/

Come mantenere la massa muscolare durante i periodi di inattività? In questo episodio, esploriamo strategie efficaci per preservare la muscolatura e promuovere la salute fisica. Scopri alcuni consigli pratici e suggerimenti per integrare queste tecniche nella tua routine quotidiana. Segui Postura Da Paura su Instagram e Facebook per trovare altri consigli e informazioni per vivere una vita più equilibrata e serena. Per noi il movimento è una medicina naturale, visita il sito www.posturadapaura.com per trovare il programma di allenamento più adatto alle tue esigenze. Come promesso ecco le fonti citate durante la puntata: Harvard Medical School, “Preserve your muscle mass”, 19/02/2016, https://www.health.harvard.edu/staying-healthy/preserve-your-muscle-mass National Institute of Health, “Maintain your muscle”, NIH News in Heath, March 2020 Tanimoto, Yoshimi, et al. “Aging changes in muscle mass of Japanese.” Nihon Ronen Igakkai zasshi. Japanese Journal of Geriatrics 47.1 (2010): 52-57. Cruz-Jentoft, Alfonso J., et al. “Nutritional strategies for maintaining muscle mass and strength from middle age to later life: A narrative review.” Maturitas 132 (2020): 57-64.

The Flaming Lips have established themselves as one of the most important alternative acts of the 21st Century! So, why did it take us until season 4 to finally discuss them and their album Yoshimi Battles the Pink Robots? Mindblowing! Alas, here we are... Ottawa's Lives Like Skyscrapers have a lush sound that is full of layering and powerful musicianship. Their debuted album At Dawn We Said Goodnight is out now! Go and buy it!

My irregular series on albums that are perfect 10/10s - here celebrating the 25th anniversary of the album that put the underground alt stars on the same level as Radiohead, and with Yoshimi, one of the great one-two's in alternative music. Much credit has always gone to the incredible "Indie Pet Sounds" music, but Wayne Coyne's singing and in particular, lyrics are criminally underappreciated. It's one of the greatest alternative albums thematically - and its themes of angst filled superheroes, scientists trying to save the world and existential dread and wonder, feel even more relevant today.

An ancient segment is revived this week because it popped into my head a month ago and I just remembered to bring it up now! Also we talk about the Flaming Lips hit "Yoshimi Battles the Pink Robots, Pt.1" I guess. Covers by: Vyvienne Long, Winston K, Norbert Leo Butz, Midnite String Quartet, Bossa Fresca Trio, Joshua Lee Turner Tidal playlist here

Welcome to the Instant Trivia podcast episode 1118, where we ask the best trivia on the Internet. Round 1. Category: Action Figures 1: Fact: This "Office" star sees plenty of action as the title character on Amazon's "Jack Ryan". John Krasinski. 2: Paddy Doyle's fitness records include throwing 470 of these in 1 minute--that should win the round. punches. 3: In 2003 Paul Crake ran up the 1,576 steps of this NYC building in 9 minutes 33 seconds. the Empire State Building. 4: In a tune by the Flaming Lips, Yoshimi battles some pink these; "she's a black belt in karate". robots. 5: In 2006 Leyan Lo, a student at this Pasadena school, solved a Rubik's Cube puzzle in 11.13 seconds. Caltech. Round 2. Category: The Vietnam Era 1: Senator J. William Fulbright said his sponsorship of this resolution was one of his biggest political mistakes. the Gulf of Tonkin Resolution. 2: This "Where Are You Now, My Son" singer was noted for her anti-income tax and anti-war protests. (Joan) Baez. 3: David Dellinger and other activists figured this event in Chicago in 1968 would make a good site for a protest. the Democratic National Convention. 4: This former New York Times journalist's Vietnam books include "The Best and the Brightest" and "Ho". David Halberstam. 5: This man who often faced Kissinger across the bargaining table died in Hanoi in October 1990. Lê Đức Thọ. Round 3. Category: All-American Food 1: On Fridays many people like to chow down on this thick, creamy style of clam chowder. New England clam chowder. 2: This spicy poultry appetizer is popularly served with blue-cheese dressing and celery sticks. Buffalo wings. 3: You'll cover several food groups dining on this city's lettuce, baked beans and cream pie. Boston. 4: Some credit a Delmonico's chef with cooking up this dessert of ice cream covered in meringue and browned. Baked Alaska. 5: The Anchor Bar says it's the home of the original this deep-fried chicken dish with hot sauce and bleu-cheese dressing. buffalo wings. Round 4. Category: Puerto Rican Holidays 1: Jose Barbosa, who is honored on July 27, founded Puerto Rico's Republican Party on this patriotic American holiday. the 4th of July (Independence Day). 2: As elsewhere, it works out that this is the first Monday in September. Labor Day. 3: January 11 is the birthday of Eugenio Maria de Hostos, founder of the 1st "Normal" one of these in Santo Domingo. school. 4: A royal-sounding January 6 holiday, or a 1999 George Clooney film. Three Kings Day. 5: Luis Munoz Rivera, who fought for Puerto Rico's autonomy from these 2 countries, has his own holiday. Spain and the United States. Round 5. Category: North American Languages 1: When traveling to a certain part of the U.S., you might be called a "malihini", meaning tourist in this language. Hawaiian. 2: About 4 million Canadians are unilingual speakers of this language. French. 3: As you might expect, Yucatec is a Mayan language spoken in Belize and Mexico on this peninsula. the Yucatan. 4: Nunavut means "our land" in the language of these people. the Inuit. 5: Nahuatl, Mexico's second-most widely spoken language, is also known by the name of this pre-Columbian people. Aztecs. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

www.homebrewdetritus.com Spotify playlist https://open.spotify.com/playlist/5nqiVOPh5nsO6OJger0cOH?si=1c0de18659034ce8 YouTube playlist https://www.youtube.com/playlist?list=PLAkZ3669R85l6C-h9tmYiSAX0lJyHGNFK jeff book https://drive.google.com/file/d/1cjxE5Rjf7FBFDKxFq7E1Q2t1Glcy8jMP/view

EP48: The passing year and the coming year (Language: JPN & ENG) 2023年の終わりに、今年一年の振り返りトークです。 私の今年の３大イベントをシェアしながら、一緒に今年を味わい、労い、気持ちよく新たな一年を迎えましょう♪ At the end of the year, let's look back on the year 2023 and praise ourselves for all the hard work we have done! 今年もこのPodcastを聴いていただきありがとうございました。2024年があなたにとってすばらしい一年になりますように！Wishing you a very Happy new year 2024. ＊特別年末瞑想会　Burin僧侶による瞑想とwisdom talk by Mayuko in Singapore申込Form https://docs.google.com/forms/d/e/1FAIpQLSdO_n_8hdOsEl6SExMnYjqoeB_AR6akrlhj_mCiTN-JrwTeIQ/viewform ＊Well-being coach Mayuko's instagram https://www.instagram.com/mayukovermeulen/ *アリゾナ在住メンタルコーチYoshimi.Tさんの新年のセミナー「これからの時代を生き抜く！美しさ2.0」 https://ameblo.jp/kr-jp/entry-12833350061.html *Accoが参加した沖縄リトリートツアーを主宰された合同会社circulusのinstagram https://www.instagram.com/circulusllc/ Connect with Acco: 【Across the World Website】⁠⁠https://www.acrossg.net/⁠⁠ 【Facebook Page】 ⁠⁠https://www.facebook.com/acroslife/⁠⁠ 【Across The World Facebook Community】⁠⁠https://www.facebook.com/groups/atwcom/⁠⁠← Please send a request to join this community （ここからメンバー申請してコミュニティにご参加ください） 【Acco's Instagram】⁠⁠https://www.instagram.com/acco.sing/⁠⁠ 【Acco's blog & profile】⁠⁠https://note.com/slife/⁠⁠ 【E-mail】⁠⁠acco.actworld@gmail.com⁠⁠ 【Acco's twitter】⁠⁠https://twitter.com/acco_sing⁠⁠ 【Event/Workshop】⁠⁠https://actworld.peatix.com/⁠⁠ 【stand.fm】⁠⁠https://stand.fm/channels/60dad35b04bb1691c121b0d3⁠⁠ (音声ライブ） Don't forget to subscribe and share with your friends who might be interested in this show, and hopefully you leave a good review on Apple Podcasts or Spotify. Thank you! Love & gratitude この放送を聴いてくださっているすべてのみなさんに愛と感謝を♡

Episode 47: Water and Flowers inside You (Language: JPN) 今回はこのPodcastを録音するきっかけをくれた二人の方と、彼女らのPodcast番組*のこと、 録音後に公開できずにいた私の中にある原因に気付かせてくれたセミナー**での気づき、 内側にある「水」の存在に気付かせてくれ、私をあたたかくほぐしてくれた女性達やオーラソーマ***のこと、 全てを象徴するような風くんの新曲「花」のこと、その曲から受け取ったメッセージを最後にお話しています。 お話に出てきた方以外にも、たくさんの方がいつも私に愛と勇気を与えてくれています。 リスナーさんを含めたみなさんのおかげで今の私があります。感謝を込めて。 My gratitude to the Muses who inspired me! *Inner Peace Lab Radio (インナー・ピース・ラジオ) by 福元ひろこLisa https://podcasters.spotify.com/pod/show/hirokofukumoto *Next Planet by Risa + Mayuko +Nono https://open.spotify.com/show/2BMmvn69V8h1YFEzIFicFX **「生きがいの見つけ方」ロードマップ by Yoshimi.T ＆ Mayuko　 https://ameblo.jp/kr-jp/entry-12827244250.html ***'ANO 'AI 〜水の祈り〜 by Lyra Misa & 石原 敏恵 https://www.reservestock.jp/events/881391 ・藤井風 Youtubeチャンネル https://www.youtube.com/@FujiiKaze Connect with Acco: 【Across the World Website】⁠https://www.acrossg.net/⁠ 【Facebook Page】 ⁠https://www.facebook.com/acroslife/⁠ 【Across The World Facebook Community】⁠https://www.facebook.com/groups/atwcom/⁠← Please send a request to join this community （ここからメンバー申請してコミュニティにご参加ください） 【Acco's Instagram】⁠https://www.instagram.com/acco.sing/⁠ 【Acco's blog & profile】⁠https://note.com/slife/⁠ 【E-mail】⁠acco.actworld@gmail.com⁠ 【Acco's twitter】⁠https://twitter.com/acco_sing⁠ 【Event/Workshop】⁠https://actworld.peatix.com/⁠ 【stand.fm】⁠https://stand.fm/channels/60dad35b04bb1691c121b0d3⁠ (音声ライブ） Don't forget to subscribe and share with your friends who might be interested in this show, and hopefully you leave a good review on Apple Podcasts or Spotify. Thank you! Love & gratitude

Horiuchi Yoshimi runs a library in Northern Thailand. She is blind, yet she believes reading can change lives for the better future. Here's what we talk about in this episode: Alternative, Art, Community, Culture, Disability, Education, Entrepreneur, Humanity, Inspiration, Literature

Elwood and Stephen are joined once again by Rashmi Menon to look at Hideo Nakata's "Dark Water" as single mother Yoshimi struggles to deal with her divorce moves into a rundown apartment building only to find their new home suffering a leak which continues to grow as Yoshimi begins to notice strange things happening around the building. We look at the remake, question why so many directors fail to transfer their success to Hollywood and Rashmi reveals the details of her own soon to be launched podcast plus more!! Buy us a coffee and support the show⁠⁠ Check out our sponsor: ⁠⁠Yes Please Vintage

We feature The Flaming Lips tenth studio album Yoshimi Battles the Pink Robots for our March Classic Album Sundays Worldwide Podcast. The album was well-received critically and commercially, helping the band break into the mainstream, and was adapted into a musical in 2012. Uncut declared that “even by their standards, Yoshimi is astonishing. Read more about your favourite albums: classicalbumsundays.com

Daniel Yoshimi grew up in Sao Paulo, Brazil and moved to the USA when he was 22 years old. His career as a coach started while coaching Martial Arts in 1998. Teaching and guiding people is an art that requires patience, embodiment and love. In 2008 his house was burned down to the ground. He lost everything. His wife was 7 months pregnant. From those ashes came the idea to open a restaurant. He was 14K in debt and he found a way to build a 250k Brazilian restaurant. For almost ten years he ran a seven figure operation with a team of 25 employees while still teaching martial arts. In 2022 he decided to close the business and pursue his passion as a Life Coach. Pursuing the road of self development, he graduated in 2022 with a Master Coach degree at Elementum Institute where he was guided by 4 incredible Master coaches: Preston Smiles, Alexi Panos, Cristine Hassler and Stefanos Sifandos. With over 300 hours of coaching experience he is trained in somatics, NLP, trauma work, inner child, Internal family systems, and reframing paradigms. Daniel's mission is to support Fathers in their journeys. Helping them to connect, be present and be the greatest dad ever. Learn more from Daniel's website: https://www.dipcoaching.com/ Follow his Instagram here: https://www.instagram.com/dad.in.progress.coaching/

04:39 [Bino Biscotti - Disco Galactica (feat. Electic Visionary)] (https://rossocorsarecords.bandcamp.com/album/disco-galactica)08:35 [ＤＲＯＩＤＲＯＹ & Yoshimi - 胎動 [(泡​沫​都​市)]] (https://dreamcatalogue.bandcamp.com/album/--28)15:06 [SURGE - Discoveries [(Discoveries)]] (https://surge-mtx.bandcamp.com/album/discoveries)18:14 [DIGITAL LOVE - Modern Life] (https://digitallove.bandcamp.com/track/modem-life)24:40 [Sunset Prototype - Memory Machine] (https://www.youtube.com/watch?v=mZULfpPuQlo)29:17 [FAYSHA - High On Your Vibe] (https://faysha.bandcamp.com/track/high-on-your-vibe)36:56 [Oscillian - Artficial Intelligence] (https://oscillian.bandcamp.com/track/artificial-intelligence)40:32 [Fullmetal Jackson - Fundaze] (https://fullmetal-jackson.bandcamp.com/track/fundaze)46:55 [VH x RR - When Morning Comes] (https://vhxrr.bandcamp.com/album/when-morning-comes)50:31 [Nevaera - Distopian Dreaming [(Future Shock)]] (https://purzynthrekords.bandcamp.com/album/future-shock)56:12 [Rad Razer - Cabriolet (feat. Chloé DEROY) [(Cabriolet)]] (https://radrazer.bandcamp.com/album/cabriolet)

04:39 [Bino Biscotti - Disco Galactica (feat. Electic Visionary)] (https://rossocorsarecords.bandcamp.com/album/disco-galactica)08:35 [ＤＲＯＩＤＲＯＹ & Yoshimi - 胎動 [(泡​沫​都​市)]] (https://dreamcatalogue.bandcamp.com/album/--28)15:06 [SURGE - Discoveries [(Discoveries)]] (https://surge-mtx.bandcamp.com/album/discoveries)18:14 [DIGITAL LOVE - Modern Life] (https://digitallove.bandcamp.com/track/modem-life)24:40 [Sunset Prototype - Memory Machine] (https://www.youtube.com/watch?v=mZULfpPuQlo)29:17 [FAYSHA - High On Your Vibe] (https://faysha.bandcamp.com/track/high-on-your-vibe)36:56 [Oscillian - Artficial Intelligence] (https://oscillian.bandcamp.com/track/artificial-intelligence)40:32 [Fullmetal Jackson - Fundaze] (https://fullmetal-jackson.bandcamp.com/track/fundaze)46:55 [VH x RR - When Morning Comes] (https://vhxrr.bandcamp.com/album/when-morning-comes)50:31 [Nevaera - Distopian Dreaming [(Future Shock)]] (https://purzynthrekords.bandcamp.com/album/future-shock)56:12 [Rad Razer - Cabriolet (feat. Chloé DEROY) [(Cabriolet)]] (https://radrazer.bandcamp.com/album/cabriolet)

Over the last four decades, the courageous and creative Flaming Lips have put out 16 studio albums. Their genre is an alphabet soup that ranges from acid rock and ambient to zany psychedelia, all while pumping on a pop heartbeat. They've won three Grammys, written and filmed an alien colonization movie and soundtrack (Christmas on Mars), reimagined Dark Side of the Moon with Henry Rollins, had their hit “Do You Realize??” named the official rock song of Oklahoma, and of course, performed in bubbles before and during the pandemic.As members of one of rock's most adventurous bands, founding frontman Wayne Coyne and his longtime collaborator, multi-instrumentalist Steven Drozd (who originally joined the band in 1991 as a drummer), have tried almost everything, including transforming their sensitive-smash album, Yoshimi Battles the Pink Robots, into a Broadway musical. And Yoshimi was back in the spotlight this spring as the Lips toured for its (delayed) 20th anniversary, playing it front to back for their show dates later in the season.Before the band delighted a sold-out crowd at the Ryman Auditorium with Yoshimi and 11 other of their greatest hits, Drozd invited PG's Chris Kies onstage to catalog his bizarre-yet-basic setup. Steven details the origins and deterioration of his 1967 Fender Jazzmaster (and why there's a Hot Rails in the bridge), explains the superficial reason why his doubleneck only has one fretboard, and shows off a pedalboard that's probably smaller than yours.Brought to you by D'Addario XPND Pedalboard

In this episode, host, Geoffrey Rubin, MD, MBA, FACR, talks with Yoshimi Anzai, MD, MPH, Professor of Radiology, co-director of Women in Health, Medicine, and Sciences and Director of Value and Safety for Enterprise Imaging at the University of Utah.

Chiseled out of a stone cliff, one farmer's unfinished art project in Yoshimi, Japan lies in ruins. And an architect and a photographer are working to keep his legacy alive.Email us about buying a copy of Arai-san and Karasaki-san's photobook at hello@atlasobscura.com READ MORE IN THE ATLAS: https://www.atlasobscura.com/places/gankutsu-hotel

As the Onin War continued to ravage the capital, it sparked regional conflicts and forced the Shugo-daimyo  and peasants to fend for themselves amid the civil war. When the war was over, the political power of the Shogunate reached an all-time low.Support the show

Ashikaga Yoshimasa wanted to retire from the office of Shogun, so he chose his brother Yoshimi to be his successor. In 1465, however, his wife gave birth to a son. As two powerful clans each threw their weight behind a different candidate, war became imminent.Support the show

mixxdavidの立ち上げから現在に至るまで、レディスファッショントレンドについて話しました。金ボタンの紺ブレザーあなたならどんなoutfitにしますか！？

Nombre: Yoshimin よしみん Imagen: Fresa Cargo: Mascota oficial del pueblo Yoshimi-machi, en el distrito de Hiki en Saitama. Fecha de nacimiento: 15 de enero (día de las buenas fresas) Sexo: Un secreto Pasatiempo: Explorar las Tumbas de Yoshimi y contemplar el musgo luminoso «Schistostega pennata». Historia: El pueblo de Yoshimi se caracteriza por tener un […] La entrada Mascotas de Japón: Yoshimin, la fresita del pueblo Yoshimi en Saitama se publicó primero en Súper Tokio Radio.

mixxdavidを手掛けるYoshimiさんをお招きしました！相変わらずクラブトークからですね！前半はキャリアのお話を中心に。ギャルという単語に異常に食いつく編集長でした。

Wayne Coyne of The Flaming Lips came by to talk about the 20th anniversary of Yoshimi Battles the Pink Robots, working with Miley Cyrus, She Don't Use Jelly and more! Gopuff instantly delivers all your daily needs right to your door (or your studio) in minutes. Click the link below to download Gopuff and use code ZACH10 for $10 off your first two orders. https://gopuff.onelink.me/xTqd/cyf88dhv #deliveredbyGopuff Learn more about your ad choices. Visit megaphone.fm/adchoices

Wayne Coyne of The Flaming Lips came by to talk about the 20th anniversary of Yoshimi Battles the Pink Robots, working with Miley Cyrus, She Don't Use Jelly and more! Gopuff instantly delivers all your daily needs right to your door (or your studio) in minutes. Click the link below to download Gopuff and use code ZACH10 for $10 off your first two orders. https://gopuff.onelink.me/xTqd/cyf88dhv #deliveredbyGopuff Learn more about your ad choices. Visit megaphone.fm/adchoices

Players are not the only ones who shine at the world biggest sporting event. - ワールドカップが大舞台なのは、選手だけではありません。初の女性審判員に選ばれた３人のなかに日本人もいます。

Episode 140: This week we discuss Yoshimi Battles the Pink Robots by The Flaming Lips. Psychedelics, karate, herpes, tornados, furries, Long John Silvers, covid bubbles, asians, Juri Gagarin. Listen, guys… you're just going to have to listen.   Sally Brooks Album: Street Bird   Deep Cuts Ben: Juri Gagarin, The Mattoid Dianne: Carmen, Anything Box   Special THANK YOU Chuck Savage & Eddie Hawkins: Intro music Jeremy Essig: Six Degrees of Tinted Windows   **********   We have a Patreon Page! https://www.patreon.com/rockthecashbar   If you would like to help support Rock the Cash Bar we have some fun perks for becoming a Patreon member!   For $5 a month Patreon members will have a private community, receive some awesome Rock the Cash Bar swag and once a month we draw one Patreon member's name and let them choose a song for us to cover!   We have Merch! https://www.rockthecashbarpodcastmerch.com   Shirts, hats, stickers, mugs and more! Check it out!   Website: https://www.rockthecashbarpodcast.com   PLEASE rate and leave us a review! It really helps!! Thank you!

Episode 84 Psychedelic Japan, Part 3   Playlist Boredoms, “Super Going” from Super æ (1998 Birdman). Boredoms (ボアダムス), alternatively known as V∞redoms, is a Japanese experimental/noise/space rock/tribal drumming band from Osaka, founded in 1986 by Yamatsuka Eye. Known for their extended jams and heavy drumming, it is remarkable that they had some mainstream success in the 1990s. Bass, Hira; Drums, EDA; Drums, Vocals, Yoshimi P-We; Guitar, Yamamotor; Music by, Boredoms; Words By, Vocals, Tibetan Bell, Effects (EQ-phasing), Electronics, Eye. 12:26. Boredoms, “7-(Ewe Remix)” from Super Roots 7 (1998 WEA). Bass, Effects, Hilah; Drums, Percussion (Electronic), E~Da; Drums, Sampler (Samples), Percussion, ATR; Drums, Vocals, Tape (Bird Flying Sound), Keyboards (Casiotone), Yoshimi P-We; Guitar (Guitars), Yamamotor; Sampler, Synth, Kiyoshi Izumi; Vocals, Synth, Tape (Open Reel), Electronics (Vacuum Cleaner), Bell, Effects, Sounds, Electronics, Tape (Insects, Bird), Eye. 4:05 OOIOO, “Oizumio” from Feather Float (1999 Polystar). Pronounced OH-EE-OH, Band formed by trumpeter and drummer for the Boredoms on a whim as the result of a photo shoot she once did. Bass, Handclaps, Maki; Drums, Handclaps, Yoshiko; Guitar, Vocals, Djembe, Bongos, Roland Juno and Casiotone synthesizers; Piano, Jew's Harp, Talking Drum, Scratches, Noises (Birds), Yoshimi; Guitar, Vocals, Handclaps, Kyoko; Producer, Yoshimi. 3:39 OOIOO, “1000 Frogs And 3 Sun In A House” from Feather Float (1999 Polystar). Bass, Handclaps, Maki; Drums, Handclaps, Yoshiko; Guitar, Vocals, Djembe, Bongos, Roland Juno and Casiotone synthesizers; Piano, Jew's Harp, Talking Drum, Scratches, Noises (Birds), Yoshimi; Guitar, Vocals, Handclaps, Kyoko; Producer, Yoshimi. 10:28 Boredoms, “"Ҩ" (Spiral)” from Vision Creation Newsun (2001 Birdman). There have been some live performances of this music from Vision Creation Newsun where Eye has recruited as many as twenty drummers to join the fray, all positioned in a circle with Eye conducting from the middle. And it's said that this is not one of his most extreme performance setups. Bass, Effects, Vocals, Hilah; Drums, Percussion, Electronic Drums (Electric Pad), Vocals, ATR, E-Da; Drums, Percussion, Keyboards (Casiotone), Vocals, Yoshimi; Guitar, Vocals, Yamamotor; Vocals, Synth, Sampler (Samples), Turntables, Tape (Open Reel), Vocoder, Computer, Electronics, Edited, mixed by, Eye. 6:33 Boredoms, “"↑" (Arrow Up)” from Vision Creation Newsun (2001 Birdman). Bass, Effects, Vocals (Vox), Hilah; Drums, Percussion, Electronic Drums (Electric Pad), Vocals, ATR, E-Da; Drums, Percussion, Keyboards (Casiotone), Vocals, Yoshimi; Guitar, Vocals, Yamamotor; Vocals, Synth, Sampler (Samples), Turntables, Tape (Open Reel), Vocoder, Computer, Electronics, Edited, mixed by, Eye. 6:26 Adachi Tomomi, “Gamp” (2001 unofficial release). Adachi Tomomi is a performer/composer from Tokyo, Japan. He plays improvised music with voice, computer, and self-made instruments. 2:35 Acid Mothers Temple & The Melting Paraiso U.F.O., “The Creation Of The Human Race” from 41st Century Splendid Man (2002 tUMULt). Bass synthesizer, bass harmonica, Tsuyama Atsushi; Drums, Yoshida Tatsuya; Electric Guitar, Synthesizer, Other Dancin' King, Hiroshi Higashi; Electric Guitar, Effects RDS 900, Synthesizer, Kawabata Makoto; Cosmic Companion, Ayano; Space Phone girl, Yoko; Synthesizer, Higashi Hiroshi; Vocals, Cotton Casino. From a picture disc version of this recording. 9:12 Acid Mothers Temple & The Melting Paraiso U.F.O., “Dalai Gama” from 41st Century Splendid Man (2002 tUMULt). Bass synthesizer, bass harmonica, Tsuyama Atsushi; Drums, Yoshida Tatsuya; Electric Guitar, Synthesizer, Other Dancin' King, Hiroshi Higashi; Electric Guitar, Effects RDS 900, Synthesizer, Kawabata Makoto; Cosmic Companion, Ayano; Space Phone girl, Yoko; Synthesizer, Higashi Hiroshi; Vocals, Cotton Casino. From a picture disc version of this recording. 4:32 Merzbow, “Argus” from Karasu: 13 Japanese Birds Pt. 4 (2009 Important Records). Music by Masami Akita. We included a cassette release from Akita in part 2 of this series. That was from early days for Merzbow, 1984. It seems fitting that we include a more recent CD by him here. Limited edition of 1,000 copies. Recorded and mixed in Tokyo, Feb 2009. 19:40 Opening background music: Far East Family Band, “Parallel World” from Parallel World (1976 MU Land). Music by, arranged by, Far East Family Band. Produced, recorded, computer mix by, Klaus Schulze. Recorded November 15th to December 5th 1976 at the Manor Studio, UK. Opening and closing sequences voiced by Anne Benkovitz. Additional opening, closing, and other incidental music by Thom Holmes. For additional notes, please see my blog, Noise and Notations. See my blog for the Bob Moog Foundation.

Episode 82 Psychedelic Japan, Part 2 Playlist Wha Ha Ha, “On the Floor” from Wha Ha Ha (1983 Recommended Records). This group released three records in 1981, all in Japan. Recommended Records, the UK-based record maker, released this compilation of tracks taken from all three of those records. The group Wha Ha Ha ended at that point but its four principle members went on to varied musical careers. Akira Sakata is an alto saxophonist, Kiyohiko Semba is a percussionist, Mishio Ogawa is a vocalist, and Shuichi Chino is a keyboardist and electronic musician. 10:08 Merzbow, “Untitled 1” from Material Action for Two Microphone (sp) (2nd version) (1984 artist cassette). Masami Akita is one of my long-time favorite Japanese electronic/noise practitioners. He would send me cassettes back in the 1980s and I've always tried to keep up with him. Not strictly a Japanese psychedelic artist, I include him here primarily because, like some of the other artists in this podcast, he has widespread influence on other genres of Japanese electronic music. This prolific Japanese noise artist has released over 500 recordings since 1979.Recorded at Merzbau. Tape, Recorder, Synth, Effects, Kiyoshi Mizutani; Tape, Violin, Electronics, Effects, Masami Akita. Early cassette by Akita. 22:30 Yoshiaki Kinno, track 4 from unknown cassette, 1984.Japanese guitar and saxophone improviser. In the 1980's he established a cassette label featuring a wide range of improvised music. 3:32 Boredoms, “Boil Out UFO” from Boretronix 88' (1988 Mega Scum Groove Inc.). I think this is their first cassette release, going back to 1988. Boredoms (ボアダムス), alternatively known as V∞redoms, is a Japanese experimental/noise/space rock/tribal drumming band from Osaka, founded in 1986 by Yamatsuka Eye. Known for their extended jams and heavy drumming, it is remarkable that they had some mainstream success in the 1990s. Bass, Hira; Drums, EDA; Drums, Vocals, Yoshimi P-We; Guitar, Yamamotor; Music by, Boredoms; Words By, Vocals, Tibetan Bell, Effects (EQ-phasing), cassette tape manipulation, electronics, Eye. 2:18 Boredoms, “Untitled” (excerpt) from Boretronix 3 (1990 Ltd.). Another early cassette release from Yamatsuka Eye on his private label. This cassette consists of remixes of unreleased Boredoms material and fully explores the noise and rhythmic aspects of their work. This is an interesting prelude to their latter, more cohesive works. Bass, Hira; Drums, EDA; Drums, Vocals, Yoshimi P-We; Guitar, Yamamotor; Music by, Boredoms; Words By, Vocals, Effects (EQ-phasing), cassette tape manipulation, electronics, Eye. 12:01 Otomo Yoshihide, “We Insist? A) Rinko-Gun; b) x-Day” from We Insist? (1992 Sound Factory). Japanese experimental musician, turntablist and guitarist. Additional musicians on these tracks, Bass, vocals, Numata Jun; Guitar, Saito Ken-ichi; Vocals, performer (Junk), Lim Soowoong. 5:37 Omoide Hatoba, “Satellite Groove” from Kinsei (1996 Birdman). Japanese psychedelic, alternative, experimental -rock band. Alto Saxophone Isamu Kawamura, Yoshimi Yamazaki, Bass, Vocals, Drums, Percussion, Synthesizer, Drum Machine, Atsushi Tsuyama, Drums, Takashi Ogushi; Drums, Computer, Tape, Chew Hasegawa, Guitar, Vocals, Violin, Percussion, Piano, Synthesizer, Drum Machine, Seiichi Yamamoto, Tenor Saxophone, Satoshi Kawanishi, Trumpet, Yoshimi, Written by, Omoide-Hatoba. 3:53. Omoide Hatoba, “Alternative Funkaholic” from Kinsei (1996 Birdman). A&R, David Katznelson; Alto Saxophone Isamu Kawamura, Yoshimi Yamazaki, Bass, Vocals, Drums, Percussion, Synthesizer, Drum Machine, Atsushi Tsuyama, Drums, Takashi Ogushi; Drums, Computer, Tape, Chew Hasegawa, Guitar, Vocals, Violin, Percussion, Piano, Synthesizer, Drum Machine, Seiichi Yamamoto, Tenor Saxophone, Satoshi Kawanishi, Trumpet, Yoshimi, Written by, Omoide-Hatoba. 2:30 Yasunao Tone, “Part I” from Solo for Wounded CD (1997 Tzadik). Yasunao Tone was one of the founding members of Japan's Fluxus movement and has also been an organizer and participant in many important music and performance groups such as Group Ongaku, Team Random (the first computer art group organized in Japan). He is a pioneer in the use of prepared CDs of which this work is a prime example. All sounds used were from scratched CD's. 14:28 Changing Hands, “Spaced” from Changing Hands (1997 Medium Productions Ltd.). Written, performed, produced by, Nobukazu Takemura, Richard Barbieri, Steve Jansen. Takemura is a Japanese electronic DJ, producer, and artist. Richard Barbieri is a keyboardist, engineer (once a member of the group Japan). Steve Jansen is an engineer, drum programmer/percussionist and DJ (and brother of David Sylvian). 6:54 Melt Banana, “Section Eight” from Charlie (1998 A-Zap Records). Melt-Banana is a band from Tokyo, Japan. They were formed around 1991/1992 by singer Yasuko Onuki who later recruited guitarist Ichirou Agata and added the bassist Rika. Additional drummer, Natsume. 3:49 Melt Banana, “Taen Taen Taen (?)” from Charlie (1998 A-Zap Records). Melt-Banana includes singer Yasuko Onuki, guitarist Ichirou Agata, and bass player Rika. Additional musician, electronics, Oshima. 0:45OOIOO, “1000 Frogs And 3 Sun In A House” from Feather Float (1999 Polystar). Bass, Handclaps, Maki; Drums, Handclaps, Yoshiko; Guitar, Vocals, Djembe, Bongos, Roland Juno and Casiotone synthesizers; Piano, Jew's Harp, Talking Drum, Scratches, Noises (Birds), Yoshimi; Guitar, Vocals, Handclaps, Kyoko; Producer, Yoshimi. 10:28 Opening background music: Junji Hirose + Yoshihide Otomo, “Noise From Far East” and “The Time to Live and the Time to Die” from Silanganan Ingay (1989 Tanga-tanga). Self-Made Instruments, Toy Rhythm Box, Toy (Voice-Changer), Toy Autoharp, Tenor Saxophone, Junji Hirose; Turntables, Cassette Tape, Hand-Made Guitar, Small Instruments, Toys, Otomo Yoshihide. Opening and closing sequences voiced by Anne Benkovitz. Additional opening, closing, and other incidental music by Thom Holmes. For additional notes, please see my blog, Noise and Notations.

Aprendiendo MMA de Japón con @Universe Canal (Viviane Yoshimi) --- Support this podcast: https://anchor.fm/lichaldscottmma/support

Barry, Abigail, and special guest Paul Zawacki [The Procession, previously interviewed on A Dozen Updates (The Procession Reunion Special)] discuss Paul's Jukebox submission, Yoshimi Battles the Pink Robots by The Flaming Lips. Read about the Yoshimi musical written by Aaron Sorkin, or watch the trailer. Radiolab has an episode about Elisabeth Kübler-Ross, who introduced the five stages of grief model. Do You Realize?? was at one time the state rock song of Oklahoma. Read about why it is no longer. Yoshimi P-We is a Japanese musician, best known as the drummer of Boredoms, who inspired this album. Her screams appear on Yoshimi Battles the Pink Robots, Pt. 2. Barry was recently named to the Southeast Area Board of the American Cancer Society. He will be heading to Washington in September to talk to legislators about the Cancer Moonshot and attending the 12th Annual Lights of Hope event on the National Mall. Learn more about how you can honor someone in your life that has been touched by cancer during that event! Up next… Smoke and Mirrors by Imagine Dragons Our next Jukebox episode will be Make Yourself by Incubus, submitted by Barry's brother and Abigail's uncle, Derek Hummel, Sr. This episode is scheduled to drop on October 14, 2022. Jingles are by our friend Pete Coe. Follow Barry or Abigail on Untappd to see what we're drinking when we're not on mic! Facebook | Instagram | Twitter | YouTube | Website | Email us | Virtual Jukebox --- Send in a voice message: https://anchor.fm/pops-on-hops-podcast/message

Yoshimi et Rodolphe Landemaine sont à la tête de la Maison Landemaine qui compte 15 boulangeries et salons de thé à Paris, Asnières, Levallois-Perret, Lille et Tokyo. Mais aussi de Land & Monkeys, une boulangerie 100 % végétale au cœur de Paris pour rêver juste et manger fun. J'ai contacté Rodolphe Landemaine après avoir écouté son parcours dans le – très bon – podcast Les Nouveaux toqués. Pour tout vous dire, je me suis lancée dans une nouvelle aventure, celle du CAP pâtissier, et j'avais très envie d'apprendre à ses côtés. Je lui ai donc envoyé un mail et j'ai fini en lui disant que si cela ne l'intéressait pas, on pouvait au moins faire un épisode sur le Japon avec son épouse. Donc pour le podcast, on y est et figurez-vous que, si tout va bien, je commence mon stage en mars.  Mais assez parlé de moi revenons au Japon. Dans cet épisode, nous avons discuté du rêve – pas commun - de Yoshimi Landemaine quand elle est arrivée en France, de la création de leur très belle Maison puis de Land & Monkeys et surtout nous avons voyagé.  Yoshimi et Rodolphe Landemaine vous donnent leurs meilleurs conseils pour découvrir Tokyo mais aussi des endroits moins connus comme l'île de Miyajima ou encore Aomori dans le nord du pays, mais aussi des sakuras, des onsen, des ryokan.... vous y êtes déjà là non ? Allez, c'est parti pour un carnet de voyage en famille au pays de soleil levant. Je vous souhaite une belle écoute :) ------------ Retrouvez Yoshimi & Rodolphe Landemaine  les boutiques : Maison Landemaine et Land & Monkeys les comptes instagram : @maisonlandemaine et @land_and_monkeys ------------

Senate Committee on Indian Affairs Oversight Hearing “Setting New Foundations: Implementing the Infrastructure Investment and Jobs Act for Native Communities” Wednesday, May 04 2022 - 02:30 PM Location: Dirksen Room Number: 628 PANEL 1 Mr. Wizipan Garriott Principal Deputy Assistant Secretary for Indian Affairs U.S. Department of the Interior Washington, DC Ms. Elizabeth Fowler Acting Director, Indian Health Service U.S. Department of Health and Human Services Washington, DC *Accompanied by RADM Mark Calkins, P.E., U.S. Public Health Service, Assistant Surgeon General, Director, Division of Sanitation Facilities Construction, Indian Health Service Mr. Timothy Hess Associate Administrator for Federal Lands, Federal Highway Administration U.S. Department of Transportation Washington, DC Mr. Adam Geisler Division Chief, Tribal Connectivity and Nation to Nation Coordination, National Telecommunications and Information Administration U.S. Department of Commerce Washington, DC PANEL 2 The Honorable Mark Mitchell Chairman All Pueblo Council of Governors Albuquerque, NM The Honorable Harold Frazier Chairman Great Plains Tribal Chairman's Association Eagle Butte, SD Mr. Garret Yoshimi Chief Information Officer & Vice President, Information Technology University of Hawaii Honolulu, HI Ms. Nicole Borromeo Executive Vice-President & General Counsel Alaska Federation of Natives Anchorage, AK Committee Notice: https://www.indian.senate.gov/hearing/oversight-hearing-setting-new-foundations-implementing-infrastructure-investment-and-jobs

Mysteries of the Deep Podcast, Chapter CXXXVI by @philyeah. Cover photo courtesy of Candace Price. Tracklist: 1. Yoshimi & Yuka - La Donna Ni Demo Des Kinna 2. Pataphysical - Break Lament (Feat. Gabriel Chips) 3. Carmen Villain - Silueta 4. Francesco Cavaliere & Tomoko Sauvage - Twin Emerald Dolphins 5. Nikolaienko - Uomo Di Mondo 6. Kilchhofer Anklin - Zinnen 7. Andrew Pekler - Taprobana 8. Genetisis - Gather 9. Wild Card - Twilight Disclosure 10. Arv & Miljö - Alla Träd Har Samma Rot 11. Georgia - AREA UNDER THE CURVE 12. Helm - Mole 13. N Chambers - Bird 14. Scott Douglas Gordon - Island Dissolve 15. Leila Bordreuil - Past Continuous 16. Harry Bertoia - Unknown 17. Nurse With Wound & Aranos - Some Magic Powers 18. Mats Gustafsson & Yoshimi - And The Children Play Quietly With Words On The Floor

Yoshimi! You. Are. Our. Last. Hope.0:00 Intro5:26 Galaxy Quest1:03:15 The Flaming Lips

Yoshimi et Rodolphe Landemaine sont à la tête de la Maison Landemaine qui compte 15 boulangeries et salons de thé à Paris, Asnières, Levallois-Perret, Lille et Tokyo. Mais aussi de Land & Monkeys, une boulangerie 100 % végétale au cœur de Paris pour rêver juste et manger fun. J'ai contacté Rodolphe Landemaine après avoir écouté son parcours dans le – très bon – podcast Les Nouveaux toqués. Pour tout vous dire, je me suis lancée dans une nouvelle aventure, celle du CAP pâtissier, et j'avais très envie d'apprendre à ses côtés. Je lui ai donc envoyé un mail et j'ai fini en lui disant que si cela ne l'intéressait pas, on pouvait au moins faire un épisode sur le Japon avec son épouse. Donc pour le podcast, on y est et figurez-vous que, si tout va bien, je commence mon stage en mars.  Mais assez parlé de moi revenons au Japon. Dans cet épisode, nous avons discuté du rêve – pas commun - de Yoshimi Landemaine quand elle est arrivée en France, de la création de leur très belle Maison puis de Land & Monkeys et surtout nous avons voyagé.  Yoshimi et Rodolphe Landemaine vous donnent leurs meilleurs conseils pour découvrir Tokyo mais aussi des endroits moins connus comme l'île de Miyajima ou encore Aomori dans le nord du pays, mais aussi des sakuras, des onsen, des ryokan.... vous y êtes déjà là non ? Allez, c'est parti pour un carnet de voyage en famille au pays de soleil levant. Je vous souhaite une belle écoute :) ------------ Toutes les notes des épisodes précédents se trouvent sur le blog : https://familleetvoyages.com Vous pouvez me rerouver sur Instagram : https://www.instagram.com/familleetvoyages_blog/ ------------ Retrouvez Yoshimi & Rodolphe Landemaine  les boutiques : Maison Landemaine et Land & Monkeys les comptes instagram : @maisonlandemaine et @land_and_monkeys ------------ Pour ne rien louper de la saison 2 et écouter un nouveau carnet de voyage audio chaque semaine, inscrivez-vous sur la liste email ou abonnez-vous sur Apple Podcast / Itunes ou sur une plateforme d'écoute qui le permet. Merci

Yoshimi Iwasaki est l'interprète du premier générique de Touch (Théo ou la batte de la victoire). 1ère diffusion le 08/04/2019

[DAVE's PICK] In the year 2002, The Flaming Lips were able to break into the mainstream with the expansive and mesmerizing "Yoshimi Battles the Pink Robots," winning a grammy for Best Rock Instrumental Performance for its closing track, "Approaching Pavonis Mons by Balloon (Utopia Planitia)" and earning household recognition with it's smash hit "Do you Realize??" The Flaming Lips are no stranger to oddball concepts that are open to one's own interpretation, and the album definitely reflects it with the variety of elements at play, including a giant robot, a girl trained to fight robots, multiple dimensions and/or time travel, and even a quick balloon ride to Mars... but Wayne Coyne is kind of light on the context here sooo... Join Brad, Dave, and Jon A as they attempt to put together their own interpretation of what happens in this story. Next up: (12-16-19) Fleetwood Mac - Rumours https://linktr.ee/FlyoverStatepark --- Support this podcast: https://anchor.fm/albumconcepthour/support

In this Meiji at 150 Project Keynote Lecture, Dr. Shunya Yoshimi (University of Tokyo, Harvard University) proposes that a longue durée approach to history presents one possible solution to the crisis of the humanities in Japan and North America.  Noting cyclical trends in Japan's recent history, Dr. Yoshimi calls attention to multiple "scales" of history in 25-year, 50-year, 75-year, 150-year, and even 500-year increments.

Today's Featured Guest: Ms. Yoshimi Anzai Yoshimi Anzai is a J-1 visa consultant who was born and raised in Matsudoshi, Chiba. She first came to US when she was 20 years old through an university exchange program for 6 months. She decided to study abroad immediately after the exchange program experience. After graduating from the University in Japan, she had worked and saved up her money for 3 years for the cost of study abroad. Yoshimi finally went to Melbourne, Australia to study Tourism and Hospitality Management from 1998 to 2001. After finishing her program, she had worked for the study abroad agency in Japan and started handling with J-1 visa internship program. Since then, she has been in a business with J-1 visa for 14 years.    In 2008, she had gotten transferred from the Head Quarter in Japan to Los Angeles head office to work as a Vice President and General manager. After 8 years of struggling management job in the States, she ended 20 years of working for someone else. In October 2016, she has started her own business, specialized in J-1 visa processing and became an entrepreneur in the States! キーワード： J－1ビザのアメリカインターンシッププログラム、アメリカ在住　日本人女性、起業、人脈の大切さ   For more details about where to get connected with today's guest, visit my website from here. http://www.theemistyle.com   海外で活躍するグローバルウ-マンになりたい！でも自信がない。 そんな日本人女性をサポートする毎月無料のニュースレター登録  毎月グロ-バルに活躍するためのお役立ちツ-ルを無料でプレゼントhttp://bit.ly/theemistylesignup   海外で働きたい、働いているグローバルウ-マンの集まる無料Facebook グループhttps://www.facebook.com/groups/theemistyle/ Audible 1ヶ月無料体験 http://www.audibletrial.com/TheRealGlobalVoice