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

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You must sign in to rate Listen to “GVP #213 – Feargus O'Connor Greenwood – 180-Degree Inversion” on Spreaker. The Lies You've Been Taught To Believe GVP #213 – Feargus O'Connor Greenwood I found you weak as the mountain heather bending before the gentle breeze. I am leaving you strong as the oak that stands the raging storms.

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] We’re on the 35th anniversary of the fabled ‘second Summer of Love’, which was the mainstream’s own term for the emerging Acid House/ Rave scene of 1988.When the Chartist petition with 1,283,000 signatures was rejected by Parliament in summer 1839, tension grew, culminating in the Newport Rising. O'Connor was not involved in the planning of this event, though he must have known that there was a mood for rebellion among Chartists. He was a dangerous man to the authorities, and a sentence of 18 months in York Castle was passed on him in May 1840. In his farewell message, he made clear what he had done for the movement: Feargus Edward O'Connor (18 July 1796 – 30 August 1855) was an Irish Chartist leader and advocate of the Land Plan, which sought to provide smallholdings for the labouring classes. A highly charismatic figure, O'Connor was admired for his energy and oratory, but was criticised for alleged egotism. His newspaper Northern Star (1837–1852) was widely read among workers (and read aloud in taverns), becoming the voice of the Chartist movement. [1]

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. Graham Wallas (1895). "O'Connor, Feargus". In Lee, Sidney (ed.). Dictionary of National Biography. Vol.41. London: Smith, Elder & Co. p.845.

O'Connor's first known public speech was made in 1822 at Enniskeen, County Cork, [7] denouncing landlords and the Protestant clergy. [4] During that year he composed a pamphlet State of Ireland. Around this time he was wounded in a fight with soldiers, perhaps as a member of the Whiteboys covert agrarian organisation. Going to London to escape arrest, he tried to make a living by writing. He produced five manuscripts at this time, but none were ever published. [5] 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. 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 ] On the surface these films seem poles apart. Yet Sean extracts some cleverly hidden messages from each which tell us something about subjects we’ve got into many times before in this series - Natural Law, consent, fair warning, tacit approval, consequentialism and critical thinking.

In April 1848, a new Chartist petition was presented to Parliament with six million signatures. O'Connor accepted a declaration by the police that the Chartists could not march en masse with their petition from a mass meeting on Kennington Common. He made this decision to avoid bloodshed – he feared soldiers shooting down Chartists, as they had at Newport. An investigating committee in Parliament concluded that the petition contained not quite 2 million genuine signatures – it is unlikely, however, that the clerks could have counted this many signatures in the 17 hours they spent examining the petition. [ citation needed] O'Connor considered that the "law of primogeniture is the eldest son of class legislation upon corruption by idleness". [27] At the same time, he was opposed to the state ownership of land: 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. Armytage, W.H.G., (1961) Heavens below: Utopian experiments in England 1560–1960. London: Routledge and Kegan Paul, 1961. p. 235.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 came into Parliament as a follower of Daniel O'Connell, and his speeches during this time were devoted mainly to the Irish question. He was sarcastically described by Fraser's Magazine as active, bustling, violent, a ready speaker, and the model of an Irish patriot, [8] but as one who did nothing, suggested nothing, and found fault with everything. [8] He voted with the radicals: for tax on property; for Thomas Attwood's motion for an inquiry into the conditions that prevailed in England; and in support of Lord Ashley's 1847 Factory Bill. He quarrelled with O'Connell, repudiating him for his practice of yielding to the Whigs, [9] and came out in favour of a more aggressive Repeal policy. Roberts, Stephen, 'Feargus O'Connor in the House of Commons, 1847-52' in Ashton, O., Fyson, R., and Roberts, S., The Chartist Legacy (1999). 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. 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.

We discuss the lies, gaslighting and military-grade psychological techniques used by governments and the mainstream media for decades to traumatise and mind-control the general population. Once the methods are known, they'll never work in the same way again. 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. Read & Glasgow 1961, p. 25: "In 1822 he delivered his first public speech [..] in the Roman Catholic chapel of Enniskeen, a village a few miles east of Fort Robert". I found you knowing your country but on the map. I leave you with its position engraven upon your hearts.For many years she was the occasional girlfriend of singer-songwriter/ poet Leonard Cohen. He, it would appear, was in the employ of the CIA and possibly Mossad, and used his cover as a performer, (he was 33 years old before he emerged as a singer) to undertake spying missions. 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. Ray Boston (1 January 1971). British Chartists in America: 1839 - 1900. Manchester University Press. p. 32. ISBN 978-0-7190-0465-0 . Retrieved 3 June 2013.