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History Traveler
History Traveler
1 y

Declassified: The Most Shocking Government Cover-Ups in History
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Declassified: The Most Shocking Government Cover-Ups in History

Throughout history, various governments have taken secretive actions and cover-ups that have shocked the world. From military operations to covert political schemes, some of these cover-ups have left a lasting impact on public trust and transparency. Many of these hidden events have only come to light decades later, sparking public outrage and raising questions about ...
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History Traveler
History Traveler
1 y

MacArthur’s March to Glory: The Battles, Bold Moves, and Legacy of a Legendary General
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MacArthur’s March to Glory: The Battles, Bold Moves, and Legacy of a Legendary General

General Douglas MacArthur was a brilliant yet controversial military leader whose bold strategies shaped history. From his victories in the Pacific during World War II to his leadership in the Korean War, he left a lasting impact. His vision and determination redefined military tactics and global politics. This article explores the battles that defined his ...
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Intel Uncensored
Intel Uncensored
1 y

Kicking Butt and Taking Names: Trump Puts NIH On Notice
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Kicking Butt and Taking Names: Trump Puts NIH On Notice

by Fed Up Texas Chick, The Tenpenny Report: NIH has canceled scientific meetings in the face of Trump’s funding freeze. Egads, what will we do? You could almost hear the uproar from the academic research community, not to mention the thousands of bureaucrats at the NIH, as President Trump froze all federal NIH funding on […]
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Intel Uncensored
Intel Uncensored
1 y

FBI Whistleblower Records Implicate Anti-Trump Agent in Jack Smith’s 2020 Case Against Trump
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FBI Whistleblower Records Implicate Anti-Trump Agent in Jack Smith’s 2020 Case Against Trump

from Your News: Senator Chuck Grassley reveals internal emails showing an anti-Trump FBI agent played a key role in initiating the case against the former president. By yourNEWS Media Newsroom Senate Judiciary Committee Chairman Chuck Grassley (R-IA) has released FBI whistleblower records revealing that an anti-Trump FBI agent was behind former Special Counsel Jack Smith’s 2020 case […]
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Intel Uncensored
Intel Uncensored
1 y

Gates, Epstein, JFK and Trump: Massive BOMBS Dropping
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Gates, Epstein, JFK and Trump: Massive BOMBS Dropping

from Stew Peters Network: TRUTH LIVES on at https://sgtreport.tv/
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History Traveler
History Traveler
1 y

The Fight for Equality: A History of the A.M.E Church
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The Fight for Equality: A History of the A.M.E Church

  On June 17, 2015, members of Mother Emanuel A.M.E (African Methodist Episcopal) Church gathered for a prayer service. Among them was Dylan Roof. After silently attending the service, he opened fire, killing nine. This tragic event reflects deep-rooted racial tensions dating back to slavery’s end. The AME Church, founded in 1816, has long championed Black equality and the fight against white supremacy. From aiding the Underground Railroad to post-emancipation upliftment efforts, it has stayed a pillar in the struggle for racial justice, as seen in its historical journey.   A Prophet is Born Bishop Richard Allen, 1891 engraving. Source: Hymnology Archive   In the early hours of a crisp, cold Pennsylvania morning on February 14, 1760, the editor of the Pennsylvania Gazette worked hard to finish producing the rest of the day’s newspapers. In keeping with tradition and reflecting the importance of Protestant Christianity in what was still at that time a colony of Great Britain, the Pennsylvania Gazette published a single Bible verse on its front page every single day. On the morning of February 14, the verse was from Isaiah 62:1 and read “For Zion’s sake, I will not hold my peace, and for Jerusalem’s sake I will not rest, until the righteous thereof go forth as brightness, and the salvation thereof as a lamp that burneth.”   That same day, a slave woman owned by Benjamin Chew, a Quaker lawyer, gave birth to a son whom she named Richard. While most, including the child’s own mother, assumed he would spend the rest of his life in the service of his enslaver and his later heirs, the boy was destined for far greater endeavors. In 1787, he would go on to start the Free African Society, which promoted unity and spiritual guidance among both the enslaved and free Black community in Philadelphia.   The Free African Society would ultimately grow into its own denomination of Protestant Christianity known as the African Methodist Episcopal Church, A.M.E for short. As the early morning darkness gave way to the light of a new day on February 14th, no one would ever guess that the baby born that very day would construct a life that fell in line with the quote from Isaiah published in the Pennsylvania Gazette the morning of his birth.   A Unique Childhood Methodist preacher George Whitfield reaching in Bolton, June 1750, by Thomas Walley, 19th century. Source: Art UK   As the years passed, and the baby turned into a teenager, it was clear that every aspect of Richard’s life was to be unusual and original. Richard had no last name, while many slaves would assume the last name of their enslaver, Richard preferred to go by “Negro Richard.” Richard was sold by Benjamin Chew to Allen Sturgis in 1777 at just 17 years old. Sturgis, a religious man himself, taught Richard how to read and write so he may learn the word of God. That same year, Richard declared himself born again in the Christian faith after attending a traveling religious revival on the outskirts of the Sturgis plantation in 1779. Something about this service caught Richard’s attention.   Soon after, he converted to Methodism. Two years after Allen’s conversion to Methodism, Sturgis attended another revival. The theme that evening focused on self-righteousness. One verse struck deep within Allen, Daniel 5:27: “Thou art weighed in the balances, and art found wanting.” After this meeting, Sturgis went back to his plantation having decided that he was to “strike a deal” with his slaves for them to be able to buy their freedom.   By 1780, Richard struck a deal with Sturgis that he would pay 2,000 dollars over the course of the next five years to obtain his freedom. In response to this kindness, Richard adopted the last name “Allen.”   The Free African Society  The preamble of the Free African Society, circa 1778. Source: National Park Service   Members of the African Methodist Episcopal faith trace their origin to Absolom Jones but Allen led the congregation away from the Methodist Episcopal faith after refusing to accept segregated services at St. Georges in Philadelphia. In truth, this became the birth of the Free African Society which gave rise to the African Methodist Episcopal denomination. While Allen wished the Free African Society to serve as an organized worship group solely for the spiritual enrichment of African Americans, he also wished for his new society to remain under the governing body of the Methodist Church.   With this intention in mind, Allen began asking for donations to build a house of worship for his “African church.” Allen was not surprised at the rebuttal he received from the Methodist Church as they “refused to supply a minister” to serve as a Bishop for a separate African-only body of the faith.   By the early months of 1794, the Free African Society was a well-oiled machine. Membership, volunteering, and dues went to helping the Black community in Philadelphia and elsewhere. Traditional education, healthcare, buying food for those in need, teaching children trades so that they could earn a living, and donating money to people who were along the Underground Railroad were all part of Richard Allen’s societal migration.   If one viewed the early months of 1794 as a sign of how the year would continue for Allen, the Free African Society, and the people of Philadelphia as a whole, the future was bright. However, a dark nemesis of despair was stalking the streets and alleyways of Philadelphia — yellow fever.   Heroes During the Fever St. Thomas African Episcopal Church, circa 1829. Source: Philadelphia Historical Society   By September, the mosquitoes who called various local waterways home had hatched and began infecting the residents of Philadelphia to the extent that city officials had declared an outbreak of yellow fever. While the white inhabitants of Philadelphia fled the city, Black citizens remained as many could not afford to uproot their lives for an undetermined amount of time.   The Mayor of Philadelphia called the Black citizens of the city to action, imploring them to offer their services in any way possible. This came from the misconceived notion at the time that Black people were somehow immune to the fever.   Nonetheless, the Free African Society stepped up and offered its services to the city’s residents. Members began working in hospitals, distributing food and some braved the task of moving infected bodies to a mass graveyard. Out of the death and destruction of yellow fever, the Free African Society rose from the ashes, born anew. Having experienced an influx of funds from the city for their efforts during the fever, the group grew to such heights that its original meeting house became St. Thomas’s, a solely Episcopal denomination of Protestantism, on July 17, 1794.   Birth of the A.M.E Church & Doctrine Bethel A.M.E Church in Baltimore, Maryland. Source: Wikimedia Commons   A few months after Jones founded St. Thomas’s, Richard Allen opened the doors to Bethel A.M.E Church in Baltimore, Maryland. From Bethel and St. Thomas’s, many other African-only churches began populating the cities of Philadelphia and Baltimore.   By 1816, Allen decided it best to call the leaders of these various churches together. The delegates met in Philadelphia in April and began airing out their various grievances. Most of which were discrimination tactics used by their white brethren. Allen presented the possibility of unification for these African churches. It was voted upon and decided that “the people of Philadelphia, Baltimore, &c. &c., should become one body, under the name of the African Methodist Episcopal Church” (Allen, 1833, p.21).   Allen and other leaders recognized that before the group met, an adoption of doctrine and discipline must be done to show strength and unity. Three main tenets were to serve as the base for the newly formed A.M.E Church, “Acts of Love, Acts of Hope, and Acts of Faith.”   Acts of Faith revolved around a parishioner’s recognition of God being “my Sovereign Lord” and the fact one must “help me to love and praise thee with godlike affections, and suitable devotion.” The Acts of Faith were not a revolutionary ideology as they are representative of the time. The Acts of Love and Hope, however, spoke to the unity within the A.M.E Church, something that persists within the Black community today, and foreshadowed the efforts the A.M.E Church would take up from the former Free African Society in the fight for freedom and black equality.   Pre-Emancipation Efforts Mother Emanuel Church, circa 1891. Source: Preservation Society of Charleston   Born in a meeting house in Philadelphia in 1816 as a small amalgamation of various Black churches in the area, the A.M.E Church grew to a group of 20,000 souls by 1856 (Thompson, 1993, p.21). In keeping with their Acts of Love and Hope, as well as an abolitionist ideology from their forebears in the Free African Society, African Methodist missionaries recognized a cultural and spiritual connection with the slaves of South Carolina and chose to focus their efforts on that very region. A.M.E. missionaries recognized the symbolism that came with the word “freedom” and began displaying this idea at every gathering in the South.   Despite facing violence from the city’s white population, the doctrine of freedom resonated with the Black population of the large Antebellum metropolitan city of Charleston where in 1818, Morris Brown created the Mother Emanuel A.M.E Church. The first in the South, Mother Emanuel would fight from the beginning for Black equality.   While the church was still actively involved with aiding groups like stations along the Underground Railroad, the Free African Society and the organized church had quite different methods for promoting freedom. The church believed this could be conducted by enriching both slaves and formerly enslaved people with the word of God while taking a lesser role in direct efforts of manumission.   Post-Emancipation Efforts Mother Bethel A.M.E Church Historic Plaque to Richard Allen, photo by Nick-Philly. Source: Wikimedia Commons   The efforts of the church, however, did not end with the emancipation of African Americans. In the eyes of the A.M.E Church, freedom after emancipation meant the freedom to “be educated, to be employed and to move from place to place” (Lincoln, 2005, p.4). The church entered a new stage of life, and an influx of missionaries came to Charleston even before the war ended in mid-February after the city had been abandoned by Confederate forces.   Church missionaries spent the next three months in the city and surrounding areas spreading the word of freedom while “expanding the organizational outreach of the church” and creating what would be a lasting foothold in the city. One building that would serve as their base of operations was one of the only existing A.M.E churches in Charleston, a structure that had existed since 1817, Mother Emanuel.   That same church was attacked by Roof in 2016. From this meeting house, the church’s efforts sprouted, and it was here that the undertakings of the church shifted towards societal uplift, education of newly freed slaves, registering to vote, providing healthcare, and during the 20th century, legal aid for racial injustice and lynchings.   A Continued Fight  Memorial outside Emanuel African Methodist Episcopal Church, Charleston South Carolina. Source: Wikimedia Commons   One would assume with the end of the Civil Rights Movement, the church would have had another shift in its approach toward its congregation — focusing on spiritual vs social enrichment of the African American community. However, with the persistence of racially motivated atrocities, the church must play a dual role in the Black community even in today’s world, providing a haven for those who experience persecution. As we have seen, the church has been the center of safety for African Americans, it aided runaway slaves and provided education, food, and shelter in times of trouble.   Unfortunately, white supremacists have recognized the interconnectedness between the Black community and their church. How then did the church cope when an event caused trauma to occur within the walls of the sanctuary during the mass shooting at Mother Emanuel in 2016? It persists onward fighting the same fight for social equality that began in 1787 when Richard Allen took his congregation and left his segregated church in search of equality and safety that unfortunately has not been met centuries later.   Bibliography    Allen, R. (1833). The Life, Experience, and Gospel Labours of the Rt. Rev. Richard Allen. To Which is Annexed the Rise and Progress of the African Methodist Episcopal Church in the United States of America. Containing a Narrative of the Yellow Fever in the Year of Our Lord 1793: With an Address to the People of Colour in the United States. Dickerson, D. C. (2020). The African Methodist Episcopal Church: A History.   Lincoln, C. E. (2005). The Black Church in the African American Experience. Durham, NC: Duke University Press.   Thompson, V. B. (1993). “Leadership in the African Diaspora in the Americas Prior to 1860.” Journal of Black Studies
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History Traveler
History Traveler
1 y

Tulipmania: When the Dutch Went Crazy for Tulips
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Tulipmania: When the Dutch Went Crazy for Tulips

  Today, tulips are known to be a symbol of the Netherlands. They are present in airports, on souvenirs, and throughout Dutch towns. However, this wasn’t always the case. Read on to learn the story of how the Dutch became obsessed with tulips and how these flowers put their mark on the country’s history. The 17th-century tulipmania had a powerful impact on merchants, buyers, and artists, captivating the Dutch imagination.   Tulipmania Is Everywhere Tulip Fields by Gerrit Willem Dijsselhof, 1890-1922. Source: Rijksmuseum, Amsterdam   The tulip is associated so much with the Netherlands that one immediately thinks of the country upon seeing it. The moment one lands in a Dutch airport, they are greeted with a variety of products and images that celebrate the tulip. Shops are filled to the brim with merchandise, chocolate, and various souvenirs with this flower in different colors. If one is requested to name a few images that evoke the Netherlands, they would probably say windmills, cows, Vermeer’s Milkmaid, and tulips—this is how ingrained this symbol is in our collective imagination.   The story between the Dutch and tulips began a few centuries ago. The 17th century was marked by development and overall prosperity for the newly established Dutch Republic, and it was during this century of flourishing that the popularity of tulips really took off. They were originally from the Ottoman Empire and were introduced to Western and Northern Europe in the 1550s. The seed was quickly imported and traded all over the continent. In this context, the tulip market sky-rocketed in the Dutch Republic, becoming one of the most profitable markets of the early modern period. Tulip varieties were so sought after and expensive that the elites who traded the most prized specimens had to invest a considerable part of their fortunes when they purchased them.   Tulipmania: A Speculative Market Tulip Fields by Anton L. Koster, 1880-1937. Source: Rijksmuseum, Amsterdam   Tulips attracted the attention of early modern buyers because of the variety they offered. Flowers could be delivered in various shades, combinations, and patterns. The more exquisite the specimen, the more sought after and expensive. However, the tulip craze did not happen overnight. Initially, the tulip season took place only during the summer, when bulbs were planted, grown, and purchased. As interest grew, the season was extended to spring and autumn and eventually became a market of transactions that functioned all year round. When the craze was ongoing, buyers would oftentimes speculate on tulip bulbs and buy them in advance when the plant itself was not even planted in the ground yet. This, of course, meant that the investment was risky as one paid for a de facto non-existing specimen.   The Viceroy tulip, for example, was bought for 2,500 guilders, and the Semper Augustus tulip for 6,000 guilders. To give another example to contextualize the price of tulips, a very good drawing or painting of medium size would be sold on the market for around 25 guilders in the Dutch Republic. These tulip specimens cost more than a house in a good area of a Dutch city like Amsterdam or Delft during the 17th century. The most expensive and exquisite tulips were often depicted by artists in paintings and prints because of their popularity.   Was it Really a Mania?  Tile Panel with Tulips by Anonymous, c. 1600-1630. Source: Rijksmuseum, Amsterdam   When the plague killed thousands of people in 1635, many survivors decided to take a financial gamble because debts couldn’t be paid when dead. However, at the start of February 1637, the situation suddenly changed. Spring was coming, and new contracts had to be signed, but traders could not find buyers for the new bulbs, nor were there any tulip enthusiasts left eager to speculate.   As a result, merchant after merchant went bankrupt. In literature, the term “tulipmania” is used to signify the height and the sudden crash of the tulip trade. The term emphasizes the absurdity of a tulip bulb costing more than a house and the sudden plunge of the market that led many people into bankruptcy and desperation.   After all, it was uncommon for such a feeble and ephemeral thing like a decorative plant with no practical purpose to become so valuable and then lose value so dramatically. The tragedy was also enforced by the lives and investments at stake during this craze that made people gamble their fortune on a plant.   However, mania usually implies a more pronounced psychological element. Historians cannot agree whether the Dutch were really under some sort of mental spell. For example, Professor Peter Garber (1989) thinks that this apparent craze was motivated by economic reasoning. He believes that most people risked this much in this business venture because they thought the financial returns would be great. In a sense, this can be compared to the crash of a stock market when the value of stock drops drastically, just as the value of tulips.   Critics of the Tulip Craze  Flora’s Mallewagen by Crispijn van de Passe (II), 1637. Source: Rijksmuseum, Amsterdam   Because of this dramatic episode, many people of the time were both inspired and appalled by how this tulipmania came to be. Travelers from around the continent were curious to see the tulip varieties that enchanted the Dutch so much, while inhabitants had various opinions about the phenomenon. The craze was so well-known in society that writers, poets, and artists offered their own depictions or explanations of the happenings. For example, 18th-century pamphlets still discussed the tulip craze in poems such as this one:   ‘Flora, de Godin, der Bloemen Om haar vinding hoog te roemen Werd hier met haar Tulpen teelt Op een Varken afgebeelt. En het brengt de tyd te binnen Van veel onbedagte zinnen Toen men voor een Bol alleen Veel Duysenden kwam te besteên. Laat gy ’t oog wat verder weiden Zoo ziet gy de (..) glyden En vervallen met de splint Van de wond’re Bubbelwind.’ (Unknown, “Uytlegging van de plaat,” Rotterdam 1763).   An approximate translation:   ‘Flora, the Goddess, of Flowers  To praise her invention highly  Was here with her Tulip cultivation  Imagined on a Pig.  And it brings to mind the time  Of many unapologetic phrases  When one was asked for a Sphere alone  A lot of arms came into use.  Let your eyes wander a little further  Thus you see the (..) glyden  And expire with the splint  From the world’s Bubble Wind.’   As Garber (1989) points out, the poem communicates the idea of an economic bubble, as the tulip situation was specific to Dutch society and economy. It was a phenomenon, in the truest sense of the word, that could be understood within this particular set of dynamics that were at play in the Dutch Republic. For others, the tulip craze was attributed to a spell of the goddess Flora, as seen in the poem of those who criticized the craze after the bubble burst.   What Is So Special About Tulips Anyway? An Artistic & Scientific Perspective Sheet from a Tulip Book by Jacob Marrel, c. 1640. Source: Rijksmuseum, Amsterdam   Artists and botanists were interested in tulips beyond their economic aspect. For example, famous artists like Rachel Ruysch, known for her botanical illustrations, dedicated some watercolors to studying tulips. The flowers were especially interesting to depict for botanical illustrators like herself and those versed in the genre of still-life bouquets.   As previously mentioned, tulips originated in modern-day Turkey and were imported to Europe around the 16th century. The tulip first became popular in Austria and entered the circles of Dutch horticulturists in 1571 through Carolus Clusius, a professor of botany at Leiden University. Clusius was a renowned botanist for the Hortus Botanicus garden he planted, which gathered a variety of rare plants. This made the university botanical garden one of the most precious in this part of Europe. The advances in botanical knowledge in the Dutch Republic made it possible for botanists (bloemisten) to experiment and create various sizes, shapes, and colors of tulips. Shortly after, the Dutch started dominating the market for tulips, all thanks to their novel methods of creating new types of tulips (Woolthuis, 2013).   Tulips were attractive to 17th-century Dutch people because they could have many spectacular colors and interesting patterns. This was actually due to an infestation with the so-called mosaic virus, which resulted in the tulips “breaking” into different colors or patterns. The uniqueness of these infected tulips also stemmed from the fact that the virus could not transmit the desired pattern to the seed. In other words, the parent tulip could not give the sprouts the same look. Instead, the seeds would result in simple tulips with no patterns (Woolthuis, 2013). This meant that every tulip bulb had to be managed by humans so that the desired pattern could be created. Understandably, this also added to their value.   A Fitting Name for a Tulip Floral Still Life by Hans Bollongier, 1639. Source: Rijksmuseum, Amsterdam   As mentioned earlier, cultivating tulips was a strenuous and meticulous process. They could be grown by planting seeds or buds taken from a mature bulb. Buds produced from the seeds would appear in April or May and last about a week. The buds were then removed from their beds in June, dried, and stored to be replanted in September. Besides the unique colors they could develop through the process of “breaking,” tulips were quite popular in the Dutch Republic because of their names.   Unlike other flowers that do not have so much variety, using names for the different tulips was imperative for the merchants. The naming of tulip varieties resulted in their increase in popularity. For example, instead of naming them after kings or queens, they were named as admirals and generals. This went quite well with the sentiment of the republic that kept itself at bay from royalty out of fear of becoming a monarchy.   Interestingly enough, most names for the tulips had no connection with a real person. Instead, they aroused the imagination of the public with imaginary characters. Some specimens were named after those who created or grew them. General Bol and Admiral Pottebacker, for example, were named after Pieter Bol, originally from Haarlem, and Hendrik Potterbacker, who was from Gouda, respectively. Other popular specimen names include Semper August, Admiral van der Eyck, and Admiral Liefkens. This helped the buyers identify the different tulips more easily, as they also sometimes offered clues about those who grew them or about the town in which they originated.   The Tulipmania Experts Tulp./Tulipa./Tulipe. by Anselmus Boëtius de Boodt and Elias Verhulst, 1596-1610. Source: Rijksmuseum, Amsterdam   All those involved in the tulip trade were organized into a collegie, or “college.” It held regular meetings to learn the latest developments, check the quality of tulips, and keep up with recent transactions. The collegie also kept abreast of all upcoming auctions and trades. In short, the tulip college was a hub for botanists, growers, and merchants to organize their activity. However, the college was not just an informal establishment where enthusiasts met but also a committee where experts could evaluate specimens before they entered the market. By the second half of the 17th century, non-professional growers joined the market trade.   The tulip market system worked in an interesting way, as it was adjusted by the college. Tulip bulbs were sold by weight; the heavier the bulb, the higher the price. There was a practical reason for that: if a bulb was heavy, it was seen as containing multiple smaller bulbs that could be grown and planted individually. The measure of the bulb’s weight was the Dutch aas, which corresponded to one-twentieth of a gram. Once a buyer decided on a specific bulb type and weight, a contract was formed with the seller where the bulb type and its planted location would be specified. The buyer could then retrieve the goods and fulfill the contract. For common bulbs (i.e., not of the rare types), these transactions were completed not by bulb type but by weight alone (Ion, 2021).   Tulipmania engulfed the Dutch Republic in the early modern period. Tulips enchanted merchants, potential buyers, poets, and artists alike. Interest in representing and documenting tulip varieties increased, resulting in the creation of various books, drawings, and paintings for this purpose alone.   References   Garber, P.M. (1989) ‘Tulipmania’. Journal of Political Economy, Vol. 97, No. 3, 535-560. Woolthuis, L. (2013). ‘Tulipmania: devastation or exaggeration?’. (98) Tulipmania: devastation or exaggeration? | Laura Woolthuis – Academia.edu Ion, A. (2021). ‘Financial instruments’ duality and public policies – The Tulipmania case.’ (2021) Proceedings of the International Conference on Business Excellence. (98) Financial instruments’ duality and public policies – The Tulipmania case | Antonia Ion – Academia.edu
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Conservative Voices
Conservative Voices
1 y

Shocker at Patel Hearing: Sen Confirms FBI, DOJ Obstructed Investigation of Trump Assassination Attempt
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Shocker at Patel Hearing: Sen Confirms FBI, DOJ Obstructed Investigation of Trump Assassination Attempt

Florida Republican Sen. Ashley Moody detailed on Thursday the obstruction she faced when she tried to investigate the second assassination attempt against now-President Donald Trump. Moody recently served as attorney general of Florida until she was appointed to take the Senate seat vacated by now-Secretary of State Marco Rubio. In...
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Conservative Satire
Conservative Satire
1 y

A.F. Branco Cartoon – Pronouns: Fired/Gone
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A.F. Branco Cartoon – Pronouns: Fired/Gone

A.F. Branco Cartoon – Trump ordered the Secretary of Defense and Secretary of Homeland Security to “abolish every DEI office within the Department of Defense and the Department of Homeland Security with regard to the USCG, respectively, including any vestiges of DEI offices, such as sub-offices, programs, elements, or initiatives. President Trump Signs Two Executive Orders Banning DEI and Transgender Indoctrination in Military Jordan Conradson – The Gateway Pundit – 01/28/2025 President Trump has signed executive orders to root leftist ideology out of the military and prioritize lethality. The President signed four executive orders last night, including “Reinstating Service Members Discharged Under the Military’s COVID-19 Vaccination Mandate,” which reinstates all members of the military who were fired for refusing the COVID vaccine and entitles them to “receive full back pay, benefits, bonus payments, or compensation.” Additionally, Trump signed the “Restoring America’s Fighting Force” executive order and the “Prioritizing Military Excellence and Readiness” executive orders, which direct every element of the U.S. military to “operate free from any preference based on race or sex” and root out gender insanity and made up pronoun usage, respectively. READ MORE DONATE to A.F. Branco Cartoons – Tips accepted and appreciated – $1.00 – $5.00 – $25.00 – $50.00 – it all helps to fund this website and keep the cartoons coming. Also Venmo @AFBranco – THANK YOU! A.F. Branco has taken his two greatest passions (art and politics) and translated them into cartoons that have been popular all over the country in various news outlets, including NewsMax, Fox News, MSNBC, CBS, ABC, and “The Washington Post.” He has been recognized by such personalities as Rep. Devin Nunes, Dinesh D’Souza, James Woods, Chris Salcedo, Sarah Palin, Larry Elder, Lars Larson, Rush Limbaugh, and President Trump.
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Classic Rock Lovers
Classic Rock Lovers  
1 y

“It was a really angry time; there was lots of litigation between me and the guys. So It was a much-needed release”: Once Fish escaped his Marillion train wreck, he scored a Top 5 album
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“It was a really angry time; there was lots of litigation between me and the guys. So It was a much-needed release”: Once Fish escaped his Marillion train wreck, he scored a Top 5 album

On the cusp of retirement, the singer looks back on how the 1988 split came about, how it could have been avoided, and how his debut solo record Vigil In A Wilderness Of Mirrors rose from the ashes
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