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180 Degrees: Unlearn The Lies You've Been Taught To Believe

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In 1847 O'Connor ran for parliament and, remarkably, defeated Thomas Benjamin Hobhouse in Nottingham but the Land Plan ran into trouble. When he had taken his seat he proposed in The Labourer that the government take over the National Land Company to resettle working people on a large scale. [36] Those Chartist leaders with whom he had quarrelled accused him of being "no longer a 'five-point' Chartist but a 'five acre' Chartist." [37] O'Connor replied to his critics at a meeting in Manchester but the political elite was moving to crush O'Connor's Land Plan, declaring it illegal. William Dobson (1856). History of the parliamentary representation of Preston: during the last hundred years. Dobson. pp.70– . Retrieved 3 June 2013. Now, about the spiritual parts of the book, he maybe went a bit too far -at least for non religious/spiritual people, but then again it was done on a goodwill basis. I like the fact that he tries to provide solutions instead of just informing us about it, even though it is questionable the how applicable these solutions are. In the second of four episodes which ask questions that few, if any other researchers ever have, we examine the alarming parallels between this scene and the 1960s hippie/ ‘counter culture’ movement of 21 years previous. For anyone who has found value in my work and would like to make a donation towards it being able to continue, you can do so at Buy Me A Coffee here:

After the failure of his Land Plan, O'Connor's behaviour became increasingly erratic, culminating in an assault on three MPs and a mental breakdown, from which he did not recover. After his death three years later at the age of 59, 40,000 people witnessed the funeral procession. Ann reveals how Cohen met Baron Jacob Rothschild in London in 1959, and went on to warn of a “holocaust” coming for non-Jewish Gentiles.

Faced with the declining strength of Chartism after the defeats of 1842, O'Connor turned to the idea of settling working people on the land. While in prison, he had advocated just such a scheme in the Northern Star under the heading "Letters to the Irish Landlords". In 1835, he had given notice of his intention to introduce a bill to modify the rights of Irish tenants moved in Parliament. [26] He later said his bill would have sought Fryer, Peter. "Cuffay, William". Oxford Dictionary of National Biography (onlineed.). Oxford University Press. doi: 10.1093/ref:odnb/71636. (Subscription or UK public library membership required.) The trial of Feargus O'Connor, Esq., barrister-at-law, and fifty-eight others at Lancaster: on a charge of sedition, conspiracy, tumult, and riot (1843) online

to compel landlords to make leases of their land in perpetuity — that is, to give to the tenant a lease for ever, at a corn rent; to take away the power of distraining for rent; and in all cases where land was held upon lease and was too dear, that the tenant in such cases should have the power of empaneling a jury to assess the real value in the same manner as the crown has the power of making an individual sell property required for what is called public works or conveniences according to the evaluation of a jury. [26] Under discussion this time are the drugs, the suspect Military Intelligence Complex connections of many of the key players, the changing nature of the sounds, and the sinister side of the iconic smiley yellow face. Considering these points in this roundtable discussion are Crow and Jason of Crrow777 Radio, Dom & Chris of Sheep Farm Studios, and Wayne McRoy of the Alchemical Tech Revolution podcast. Guesting this episode is Rhys Dawney, proprietor of the Schism podcast. Fortunately, Rhys can bear to wade through the so-called “hip-hop” culture of the 2000s to identify and comment on the insane satanic agendas being aimed at Gen Z. Along the way we discuss such subjects as: What the hell’s happening with Kanye West? Just WHY has Drake been the biggest thing in “hip-hop” for the past 15 years? “Hip-hop”s Gay mafia; the pushing of Transgenderism, Transhumanism and A.I. through “music”; Travis Scott’s demonic performance at Astroworld; Mind-controlled artists and their dissociative “alters”; why nobody cares about the Tim Westwood or Afrika Bambaataa allegations.O'Connor was a superb public speaker. He expressed defiance, determination and hope, and flavoured these speeches with comic similes and anecdotes. [21] He looked the part of a popular leader, too. His physique was to his advantage: over six feet, muscular and massive, the "model of a Phoenician Hercules". [22] There is no doubt that the working people who heard O'Connor at these great meetings in the north of England in the late 1830s adored him. Armytage, W.H.G., (1961) Heavens below: Utopian experiments in England 1560–1960. London: Routledge and Kegan Paul, 1961. p. 235. O'Connor was jailed; while in prison he continued to write for the Northern Star. He was now the unquestioned leader of Chartism. It was at this time that the song Lion of Freedom was published in his honour. It was widely sung at Chartist meetings. Lovett, meanwhile, left the movement, full of anger at O'Connor but O'Connor's energy and commitment was to keep Chartism alive for the rest of the 1840s.

When Chartism again gained momentum O'Connor was elected in 1847 MP for Nottingham, and he organised the Chartist meeting on Kennington Common, London, in 1848. This meeting on 10 April proved a turning point: it was supposed to be followed by a procession. When the procession was ruled illegal, O'Connor asked the crowd to disperse, a decision contested by other radicals such as William Cuffay. [18] Chartist Movement [ edit ]James Epstein, "Feargus O’Connor and the Northern Star", International Review of Social History 21 (1976)

Along the way we focus in on the dynamics of social engineering, culture-creation and societal mind-control, but also suggest ways of breaking free of their spells, and passing the baton of truth on to the next generation. Ultimately though, we end on a high note, observing that many from “Gen Z” are seeing through the bullshit that’s been foisted on them. When the mind-control no longer works, neither do the agendas. From 1833 O'Connor had spoken to working men's organisations and agitated in factory areas for the "Five Cardinal Points of Radicalism," which were five of the six points later embodied in the People's Charter. [15] In 1837 he founded at Leeds, Yorkshire, a radical newspaper, the Northern Star, and worked with others for a radical Chartism through the London Democratic Association. O'Connor was the Leeds representative of the London Working Men's Association (LWMA). He travelled Britain speaking at meetings, and was one of the most popular Chartist orators; some Chartists named their children after him. [16] He was at various points arrested, tried and imprisoned for his views, receiving an 18-month sentence in 1840. He also became involved in internal struggles within the movement.In the third of four episodes which ask questions that few, if any other researchers ever have, we examine the alarming parallels between this scene and the 1960s hippie/ ‘counter culture’ movement of 21 years previous. Here together are all four parts of the shows recently released, taking an entirely new approach to the fabled ‘second Summer of Love’, the mainstream’s own term for the emerging Acid House/ Rave scene of 1988. Here’s the fourth and final episode in this series, taking an entirely new approach to the fabled ‘second Summer of Love’, the mainstream’s own term for the emerging Acid House/ Rave scene of 1988. Feargus O'Connor was born on 18 July 1796 [2] in Connorville house, near Castletown-Kinneigh in west County Cork, into a prominent Irish Protestant family. He was originally christened Edward Bowen O'Connor, but his father chose to call him Feargus. [3] His father was Irish nationalist politician Roger O'Connor, who like his uncle Arthur O'Connor was active in the United Irishmen. His elder brother Francis became a general in Simón Bolívar's army of liberation in South America.

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