General George Patton on Jews and Germans

12 years not a slave – January 18th, 2023


You can also find me here:

https://gab.com/Fashbird2814

https://www.bitchute.com/fashbird2814/

https://t.me/internationalblackshirts

https://odysee.com/@AvaWolfe:d

Videos, written works, etc I share are not my creations unless otherwise specified.



SourceSouth Australian Gov Criminal Organisation

General George Patton on Jews and Germans

12 years not a slave – January 18th, 2023


You can also find me here:

https://gab.com/Fashbird2814

https://www.bitchute.com/fashbird2814/

https://t.me/internationalblackshirts

https://odysee.com/@AvaWolfe:d

Videos, written works, etc I share are not my creations unless otherwise specified.



SourceSouth Australian Gov Criminal Organisation

Servants of the law of coin in a bankrupt America

Servants of the law of coin in a bankrupt America

Letter to the Editor

For those arguing about communism/capitalism and whatever isms come to mind here is some sort of a different truth that is “out in the open” BUT we seem just tooooo busy to notice. “We” meaning especially those “patriots” in the demon cratic west that “represent” us all, especially those in the corporate colony of Australia living their own dreams as sovereign citizens, honorable politicians and “servants of the LAW of coin”.

U S Congressional Record, March 17, 1993 Vol. 33, page H-1303Speaker-Rep. James Traficant, Jr. (Ohio) addressing the House:

“It is an established fact that the United States Federal Government has been dissolved by the Emergency Banking Act, March 9, 1933, 48 Stat. 1, Public Law 89-719; declared by President Roosevelt, being bankrupt and insolvent. H.J.R. 192, 73rd Congress session June 5, 1933 – Joint Resolution To Suspend The Gold Standard and Abrogate The Gold Clause dissolved the Sovereign Authority of the United States and the official capacities of all United States Governmental Offices, Officers, and Departments and is further evidence that the United States Federal Government exists today in name only.

“The receivers of the United States Bankruptcy are the International Bankers, via the United Nations, the World Bank and the International Monetary Fund. All United States Offices, Officials, and Departments are now operating within a de facto status in name only under Emergency War Powers. With the Constitutional Republican form of Government now dissolved, the receivers of the Bankruptcy have adopted a new form of government for the United States. This new form of government is known as a Democracy, being an established Socialist/Communist order under a new governor for America. This act was instituted and established by transferring and/or placing the Office of the Secretary of Treasury to that of the Governor of the International Monetary Fund.”

and more from same link:

“Unwittingly, America has returned to its pre-American Revolution, feudal roots whereby all land is held by a sovereign and the common people had no rights to hold title of property. Once again, We the People are the tenants and sharecroppers renting our own property from a Sovereign in the guise of the Federal Reserve Bank. We the people have exchanged one master for another. This has been going on for over eighty years without the “informed knowledge” of the American people, without a voice protesting loud enough. Now it’s easy to grasp why America is fundamentally bankrupt”

A new form of government that also has itself freed from its own citizens & responsibilities. Arguing about what Communism is and why is as futile as voting for democracy. KABUKI all the way.

from Jo, Queensland

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Christianity’s Extraordinary Impact on the World

Journalist Greg Sheridan’s magnum opus on Christianity is a comprehensive and incisive look at the world’s largest and arguably most influential religion, from Biblical times to modern-day Australia.

Christians: The Urgent Case for Jesus in Our World, by Greg Sheridan
(Sydney: Allen & Unwin, 2021). Paperback: 384 pages. ISBN: 978-1760879099

ChristianityAt a time when believers are often afraid to poke their heads over the parapet, Greg Sheridan’s Christians: The Urgent Case for Jesus in Our World comes as a tonic for our faith. The Australian’s long-time foreign editor unashamedly proclaims his faith in the veracity of the New Testament and pays tribute to those in Australia and beyond who are living out Christ’s message to the world, often at risk to themselves.

This book follows his God is Good for You: A Defence of Christianity in Troubled Times (2018). Here he writes of his delight in rereading the Gospels over a year or two in search of the real Jesus, using words such as “compelling”, “dramatic” and “gripping” to describe these accounts of his life and those of his followers. He finds them “awe-inspiring” and is ecstatic at the “moral beauty of the Sermon on the Mount”; and of the whole enterprise he declares “what fun it was!”

The Messiah and His Mother

Sheridan begins the first section with the death of Jesus and the historical certainty of His existence, verifiable from several non-Christian sources. We meet the Jesus introduced in John’s Gospel, which is more theological than the synoptic other three with their narrative form, and are told of the dramatic effect of a particular passage on a (then) Buddhist named Kanishka Raffel, now dean of Sydney’s St Andrew’s Anglican Cathedral. As he puts it,

“I was drawn out of myself to the love of God and the love of neighbour.”

There is a chapter on Mary, whom Sheridan describes as “the most influential woman in human history, and the most loved”. She was the first to proclaim Jesus to the world, and the journalist in him refers to the detailed account of her part in the drama which we find in St Luke’s Gospel as a “scoop”, presumably reflecting what we infer was his subsequent access to her recollections.

Her role in Jesus’ adult life and those of other women in the Gospels are also recounted. He concludes with Mary’s response to the Archangel Gabriel: “Here am I, the servant of the Lord; let it be with me according to your word”. Sheridan reminds readers that his own daily prayers to the mother of Jesus are seeking her intercession — not invoking her as a deity.

Angels and Saints

Sheridan’s belief in angels is addressed in another chapter, which begins with the surprising news that 77 per cent of Americans and 40 per cent of Australians share it. He cites Jimmy Stewart’s 1946 Christmas classic, It’s a Wonderful Life, and the more recent films and TV series that feature this enduring belief, which for many is intuitive. Hollywood presents them as messengers and as helping human beings. Judaism, Christianity and Islam all depend on angels for much of their narrative, and theologians from St Thomas Aquinas to Billy Graham have written extensively on them.

The section concludes with a chapter on St Paul, whom Sheridan calls “Christ’s Lenin” and later the “Abraham Lincoln of the early Church”. He uses a plethora of adjectives to describe him, from intellectual and loving to difficult, demanding and blunt, all of which seem appropriate when you read his letters. Like the revolutionary, Paul built an “alien enclave” in a pagan world, while like Lincoln he was able to use powerful language to define a moral purpose.

Paul’s letters predate the Gospels, but expound Christ’s message without any departure from what he had received. Along with Peter, he never denied Judaism, but won the debate over whether Christians had also to observe the Old Testament Law, for which he substituted “Love your neighbour as you love yourself”.

To those who dispute Paul’s authorship of some of these letters, Sheridan argues that we can never be definitive on the issue. His most enduring legacy to a Christian world is his universalism:

“There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.”

In the Modern World

The quirky chapter title, “Smuggling Christ into popular culture”, begins the second section. Skipping two millennia, Sheridan explores the lives and work of many living out their faith today, from film-makers to writers, politicians, church leaders and heroes in the social apostolate, and finally the courageous Christians in Communist China.

He describes it as pointless to lament the lost artistry of films and literature in the past 50 years, and points out that the God is Dead movement has been going for several hundred years, while the Christian strand is still strong, and booming outside of the West. Here we are destined to be a “big, lively and tenacious minority”.

Sheridan then spends the bulk of the chapter finding hope in some recent TV and network series and literary works such as those of Piers Paul Read and his pick for best Christian novel of the 21st century, Marilynne Robinson’s Gilead (winner of both the 2005 Pulitzer Prize for Fiction and the National Book Critics Circle Award).

Our author then turns to “Christians who keep giving” with the introduction of three extraordinary women. Inspired to pursue a life of service and poverty, Gemma Sisia has left a comfortable life in Australia to provide primary and secondary education for 2,000 students in Tanzania over the past 20 years. The role of her faith in St Jude, patron saint of lost causes, and the prayer for his intercession in every problem she encounters make a fascinating story. Her actions reflect the concept that God is a verb rather than a noun.

His second subject is Frances Cantrall, whose Culture Project is based on an American model from which it takes the name. Her young team’s work involves engaging often cynical students and other young people at the level of their culture “to awaken their desires of what they were made for”.

Another is Jenny George, who after a brilliant academic career is CEO of Converge International, a successful business which provides well-being services, especially in mental health. Growing up Plymouth Brethren, she is now an Anglican and married to the vicar of St James’ Old Cathedral in Melbourne.

Faith and Politics

“Light and shadow, in the hearts of leaders” is a chapter devoted to allaying public cynicism about men in public life through the stories of four whom he knows well. It includes Scott Morrison’s religious journey, along with his wife Jenny, to now worship in a Pentecostal church. Of the role of faith in his life, Morrison tells Sheridan that he seeks inspiration from God in tough times and that prayer and the Bible are important to him.

Former Nationals leader and Deputy Prime Minister John Anderson is a fifth-generation grazier, who has known tragedy in his life. He has founded a website on which he presents interviews with people whom he admires, such as John Howard, Kim Beazley and Jordan Peterson. They discuss culture, values, life and meaning, among other topics. At times Anderson has despaired of his faith, but professes Pascal’s wager that it is better and more rational to believe than not to believe.

Next is Peter Cosgrove, much admired military leader and former governor-general, who prays for his family, the nation and his beloved ADF, and is concerned at the state of religious belief in Australia. He recognises the attraction of tearing down institutions, but warns that if there are no substitutes we are adrift. Of the morality of soldiering, he believes that living in dignity means preserving freedoms.

Last comes another former governor-general, the late Bill Hayden, who, after a lifetime of professed atheism, fell in love with Christianity, realising that it is more than a religion of rules. He was a man of giant achievements, such as bringing in universal healthcare, and one who suffered political disappointments. He held no grudges, and had unpredictable friendships, such as that with Tony Abbott. Sheridan pronounces that in Bill Hayden “there was goodness, goodness and goodness”.

Courage Underground

There follow two chapters on Christianity in China, “The Great Wall of Heaven” and “If God is not Chinese, he’s not God”. We are told that there are between 70 and 100 million Christians in China, the majority being Protestant, and that their treatment varies from region to region. Sheridan has worked in China and includes interviews with anonymous Chinese Christians.

He distinguishes between the country’s beautiful traditional culture and the totalitarian ambition of the Chinese Communist Party to control every aspect of their people’s lives. After the persecutions during the Cultural Revolution, there was a huge expansion of Evangelical and Pentecostal churches, but since 2016 the state has become more repressive under Xi Jinping. Many pastors such as Wang Yi and priests from unregistered churches, such as the underground Catholic Church, have been jailed, and party bosses have closed churches and ripped down or banned crosses from public display.

In a dialogue with George Yeo, “a superstar in the Singapore Government”, Sheridan explores the role of Christianity in Asia as an “eclectic creative mix of divergent cultural influences”. Yeo was chosen by Australia’s Cardinal George Pell to assist the Vatican commission on finance and administrative reform. He had been born Christian but lost his faith at university, yet regained it as a less ritualistic and more philosophical understanding of Christian love.

Yeo sees spirituality as a necessary complement to intelligence. Acknowledging the difficulty for Chinese to accept a foreign religion with imagery which does not look Chinese, still he is not pessimistic about the future of Christianity in the region. He claims to have a Chinese side of Confucianism and Taoism and a Christian side which believes in the divine quality of love.

Leading the Way

There is optimism in the final chapter, “New missions, new fire: Christian leaders”. Sheridan takes us to Sammy Rodriguez, Hollywood producer and pastor, and president of the National Hispanic Christian Leadership Conference, a Pentecostal network of 42,000 churches. Without the institutional inheritance of hospitals, schools and other structures, Pentecostals are well set up to deal with contemporary institutions like Hollywood and social media. Rodriguez lashes the left on cultural issues but is strong on civil rights for immigrants. His well-made Christian films, with many Latino characters, attract a large audience, and as Sheridan remarks, it is hard to imagine a Catholic or Anglican bishop doing deals in Hollywood.

We are also introduced to an Anglican Church in London, Holy Trinity Brompton, where the Rev. Nicky Gumbel runs a hip musical service for a congregation as diverse in age as in ethnic origin. Sitting alongside the ever-popular Catholic Brompton Oratory, it engages modern culture without endorsing it, and Sheridan feels that these two strands of British Christianity are green shoots in a land where other religions are more successful in maintaining religious affiliation. For 30 years Gumbel has also run the Alpha Course, which around the world has been taken by more than 25 million people. He is not pessimistic about the future of Christianity in Britain, which, during the 18th century, also seemed in decline before the advent of Wesley and Wilberforce.

Sheridan’s final subjects are Melbourne Catholic Archbishop Peter Comensoli and the Salvation Army Secretary of Mission for Australia, Lt Colonel Dr Lyn Edge. Both are moral realists, intensely biblical and fired with the need to give meaning and purpose to people’s lives. The archbishop discusses the scandalous abuses, the brokenness of the church as an institution in the civic world, and the lonely life of the diocesan priest. He wants to find new avenues of evangelisation, rather than prop up “crumbling structures”; to change the training of priests; and to avoid “unhealthy clericalism”, yet retain their intellectual formation.

Introducing Lyn Edge, the author evokes the traditional picture of the Salvos, visiting their flock in the pubs and working with alcoholics. Fittingly, Edge is inspired especially by Matthew 25, where the acts of corporeal mercy are prescribed. She discusses the duality of the Salvation Army’s work, the here and now and the prospect of heaven, but insists that they are a religious community, and sums it up as not being either/or but both/and.

Noting the proportion of recovering alcoholics in earlier days, Sheridan likens their story to those of St Augustine and many of the original Cistercian monks. Perhaps surprisingly, Lyn Edge is devoted to written and formal prayers and has some reservations about the spontaneous prayer tradition of her own organisation, the Salvos, reminding us again that they are not just a welfare group blowing its own trumpet.

Greg SheridanGreg Sheridan’s lengthy outline of his case for Christianity avoids any discrimination among the various Christian denominations which he encounters. It is the numerous and vital ways in which his subjects live out their faith that he emphasises. Much of the authentic ring of his observations comes from his personal relationships with these extraordinary Christian soldiers, who exemplify the See/Judge/Act maxim of the social apostolate.

Thankfully, the book comes with a useful index and a bibliography to support the many publications which Sheridan sees as helping to smuggle Christ into popular culture. If I enjoyed Sheridan’s reflections in When We Were Young and Foolish (2015), I can honestly say that I feel uplifted after immersing myself in his latest contribution.

___

The above article originally appeared in the December 2022 edition of the Endeavour Forum, Inc. newsletter. Photo by RODNAE Productions.

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Huxley and Orwell’s Nightmare Visions

Aspects of the totalitarian dystopias described in the seminal works of Aldous Huxley and George Orwell have sadly come to pass in our lifetimes. Let us take heed of their warnings, lest we further succumb to the creeping encroachments upon morality and freedom.

Decades ago I read those two dystopian novels, Aldous Huxley’s Brave New World (1932) and George Orwell’s Nineteen Eighty-Four (1949). Like many of my fellow students, I was sickened by the scenarios depicted, but was reassured by the belief that it couldn’t happen here.

Brave New World

Aldous HuxleyAldous Huxley’s novel depicts a future where peace has eventuated under world government after a disastrous global war in which, he imagines, anthrax bombs were used. Benevolent-seeming Controllers preside over a society where social stability is paramount and the economy is focused on maximising consumption. This is achieved by manufacturing human beings to fit the requirements of this society, their abilities being chemically determined to supply Alphas, Betas, etc, down to Epsilon semi-morons, all conditioned to accept their lot.

This is achieved by eliminating families and separating sex from procreation. Fertilisation and gestation are both totally in vitro, and children are raised in hatchery conditions with sleep-teaching to meet the needs of their social conditioning, including a required predisposition to sexual promiscuity. Recreation caters exclusively to the sensual appetites, and comprises complex sports, orgiastic sex and a psychotropic drug called soma. Youth is prolonged and old age is avoided via an overdose of this drug.

Brave New WorldThe novel’s title is itself ironic, echoing the rapture of Shakespeare’s Miranda in The Tempest on learning of a world outside her island: “O brave new world, that has such people in it!” Huxley introduces John, a “savage” from a reservation, who is at first dazzled by, and then disgusted at, this society, having imbibed his moral and aesthetic values from reading the works of Shakespeare. He at first tries to protest against this obscenity of a society, then seeks isolation to purge himself of its effects, and finally in despair, he commits suicide.

Chilling Reality

The modern reader might find Huxley’s vision unexceptionable. Consider how far we have gone in sidelining the family, making children a commodity, elevating a fabrication of freedom and autonomy, and removing nearly all the taboos of sexual behaviour. Graphic pornography is there now for the young at the touch of a screen, to desensitise them to all but the most horrifying of material. Both social and mainstream media are so pervasive that their effects are comparable to sleep-teaching.

Millions of babies’ lives are lost to abortion, while reproductive technologies are employed to manufacture human life in our brave new world, where sections of the medical profession seem to play God. There are calls to legalise all mind-altering substances, in spite of mountains of evidence of the damage it would inflict. As for the meaning of life, hedonism is almost a human right, while transcendental beliefs are derided — unless they are chemically induced or those of some primitive society.

Nineteen Eighty-Four

George OrwellSeventeen years after Huxley’s prophetic masterpiece, George Orwell, with his insights into totalitarianism both in his personal life and in the world, gives us an even bleaker vision of the future. Unlike others of his generation who had joined the International Brigades, his illusions concerning Communism had been shattered in the 1936–39 Spanish Civil War, after which he had witnessed the privations and suspension of freedoms imposed on the British people during the Second World War. His novel envisages a world where force and propaganda enslave the bodies and minds of mankind forever.

As in Huxley’s novel, the early chapters give us the scenario. The world is divided into three power blocs: Eurasia, East-Asia and Oceania, permanently at war, with alliances shifting so regularly that the populace remains confused about who is the current enemy.

In his futuristic England, “War is Peace” is the repeated slogan and the country’s Ministry of Peace wages an interminable war. This state of war perpetuates the maintenance of a savage police state with shortages of every consumer item, reminiscent of wartime Britain and what was to be the norm in communist Eastern Europe for the next forty years after Orwell published his novel.

1984England, renamed Airstrip One, has a population divided into the equivalent of party members and a lower class of “proles”. The latter live in deplorable conditions, distracted by lotteries and Victory gin, but are relatively ignored by the anonymous figures who wield real power. As in Huxley’s novel, love and intimacy are discouraged, and those who break rank are “disappeared”, as in Stalinist Russia. Informers are everywhere, even in one’s own family.

Two-way telescreens, with the capacity to spy on citizens in their homes, bark commands and unleash the daily Two Minutes Hate, in which everybody is expected to participate, against the principal enemy of the state, a subversive figure named Emmanuel Goldstein

Language is a vital means of control, and the novel’s anti-hero, Winston Smith, who introduces the reader to his world, is employed at the Ministry of Truth, where the vocabulary is progressively shrunk, in order to restrict critical thinking. Thus the word “bad” is no longer necessary and is replaced by “ungood”, the concept of the most dire evil being conveyed by the term “double-plus ungood”.

In this ministry also, file copies of past newspapers are reprinted with omissions and alterations in order, in effect, to change history. The ruling Party justifies this with its mind-deadening slogans: “Who controls the past controls the future; who controls the present controls the past” and “Ignorance is Strength”.

When Winston and his lover Julia rebel in thought and deed by building what they believe is a tiny oasis of privacy, they are duped into believing that they are secure, until a brutal raid by the Thought Police has them hauled off to the Ministry of Love for torture and re-education.

A senior Party official, Comrade O’Brien, explains to Winston and the reader the rationale of a system where power — essentially the capacity to inflict suffering on others — exists for its own sake and that minds must become capable of “double-think”, that is, believing two mutually exclusive points of view. In the process, Winston betrays Julia, as she does him, and when released he comes to realise that he loves the dictator, Big Brother, the cult figure unmistakably based on Josef Stalin.

Sobering Developments

So much of Orwell’s nightmare has comes to pass, not only in the former Soviet Union, Communist China and North Korea, but even in today’s Western world, that Orwell is hailed by some for his eerily prophetic powers. His warning is often hidden from the young by so-called progressive educators, so it is little wonder that freedom of speech, and even of religion, are imperilled. Cancel culture has captured the universities and tolerance is beginning to become a one-way street in public and even private life.

The worst offences now seem to be those committed against the dictates of the environmental movement and the canons of racial and gender identity. A new tyranny has made the legal principle of innocent until proved guilty problematic, if not obsolete. The past is dredged for offenders whose statues must be toppled and histories rewritten by our current ministries of truth.

Australia’s retired tennis champion, Margaret Court AC, MBE, currently a Christian pastor, has spoken against same-sex marriage. As a consequence, she has been vilified, and even her reputation as the greatest ever women’s tennis player must be expunged.

During the recently induced pandemic panic, police powers in Australia were wielded in the manner of the Stasi, the feared secret police in the former communist East Germany. State premiers even assumed the role of Orwell’s Big Brother. Recall those daily television appearances by Daniel Andrews in Victoria.

Orwellian “double-think” is clearly discernible in the hypocrisy of a government that believes that it can eliminate fossil fuels, while simultaneously deriving revenue from exporting them and coercing its producers to make the supply more affordable and reliable.

Thought crime is now definitely on the agenda, as we saw in the case of the Essendon Football Club firing its newly appointed CEO, Andrew Thorburn, within 24 hours, because of something the pastor at his church reportedly said a decade ago. If the bludgeoning today is done to reputations and careers rather than with the truncheons of Orwell’s Thought Police, the difference is only a matter of degree.

While a defence of Huxley and Orwell’s respective classics ought to be unnecessary, the contest for the place of Western civilisation in the school and university makes these prophetic works worthy candidates for inclusion alongside the Bible and the works of Shakespeare, as championed by the Ramsay Centre for Western Civilisation.

Winston struggles to recall what life was like before the scenario presented in Nineteen Eighty-Four came to be; but the ideals and aesthetics which Huxley’s John the Savage espouses, after being exposed only to what we now call “Great Books”, underline by contrast the drabness and sterility of what the two dystopias offer and the printed and electronic fare on which the young are raised today.

Both of these works deserve a recall to the literary canon.

___

The above article originally appeared in the December 2022 edition of the Endeavour Forum, Inc. newsletter. Photo by Moose Photos.

Thank the Source

Police tell robbery victims not to touch violent juvenile offenders in Cairns – vigilante groups are the only hope

Police tell robbery victims not to touch violent juvenile offenders in Cairns – vigilante groups are the only hope

Juvenile crime is so out of hand in Cairns that a black, nine year old kid threatened shop owner Ezzy Wells of Adventure Cairns and Beyond after a robbery by other juveniles just hours after being released from the watch house.

‘Í’m gonna f….n stab you for getting my mates locked up’ the kid criminal told Ms Wells whose home had also been robbed a few days before.

The kids broke into her shop and stole her cash register containing $600 and were later arrested. It is unknown if she recovered her money.

Adventure Cairns and Beyond $4000 shop windows continually smashed by juveniles who laugh all the way in and out of the revolving doors of court houses. Pic Cairns Post

Ms Wells has long battled crime and unruly behaviour outside her shop and now is in fear of being stabbed or worse.

“Ëvery day we are getting threatened and the copper said to me ‘don’t you touch (the offenders) Ezzy’ and I said ‘so what I’ve got to wait until he stabs me’?” she told the Cairns Post.

Police said three 14 year old boys had been charged with entering premises and committing an indictable offence. Investigations into two other boys, aged 10 and 11 are continuing.

The Queensland Labor Party is determined to allow this criminal behaviour to flourish across the state particularly in Cairns because blackfellas are the ‘sacred cows’ of the ongoing, communist Black Lives Matter campaign.

Last week after a terrible stabbing murder of a Brisbane mother allegedly by two black 17 year olds, in a predictable knee-jerk reaction the socialist Premier, who was hiding behind the door when brains were handed out, said she would stop the out-of-control crime waves by increasing jail sentences for offenders.

The kids are laughing all the way to court knowing they will be released almost immediately to go back onto the streets and commit another serious crime.

The public are furious. Cairns News has been told of vigilante groups operating behind the lines in Cairns and the nearby Atherton Tablelands while stressed out businesses and older home owners who have locked themselves in, can only hope these tough vigilantes can have an effect before more people are killed or injured.

Exacerbated police are unable to protect anyone. In the USA these kid criminals would immediately have been dealt with by victims in most cases and almost without recrimination.

Mt Isa MP Robbie Katter has long pushed his key policy of relocation sentencing which gives courts the option of sending these juveniles for rehabilitation on a remote cattle station where they would learn respect, how to work, do schoolwork and have a stable life.

The Labor Party will not have a bar of it. The Liberals are bereft of any remedy. -contributed

Source

Deadly Dan cranks up the ‘Smart Cities’ cellular existence in Melbourne so he can have total control

Deadly Dan cranks up the ‘Smart Cities’ cellular existence in Melbourne so he can have total control

Nothing much new for the New Age New York mob

Melbourne people love Dangerous Dan so we are sure this NWO concept will fit well for them.

Pedal-power Utopia

About Editor, cairnsnews

One of the few patriots left who understands the system and how it has been totally subverted under every citizen’s nose. If we can help to turn it around we will, otherwise our children will have nothing. Our investigations show there is no ‘government’ of the people for the people of Australia. The removal of the Crown from Australian Parliaments, followed by the incorporation of Parliaments aided by the Australia Act 1987 has left us with corporate government with policies not laws, that apply only to members of political parties and the public service. There is no law, other than the Common Law. This fact will be borne out in the near future as numerous legal challenges in place now, come to a head soon.

Source

Khrushchev’s 1960 prophecy for the west is now fulfilled for NZ, USA and Australia

Khrushchev’s 1960 prophecy for the west is now fulfilled for NZ, USA and Australia

https://rumble.com/v230wog-khrushchevs-mesdsage-to-democracy-1951.html?mref=qnz9d&mc=6f8oi

About Editor, cairnsnews

One of the few patriots left who understands the system and how it has been totally subverted under every citizen’s nose. If we can help to turn it around we will, otherwise our children will have nothing. Our investigations show there is no ‘government’ of the people for the people of Australia. The removal of the Crown from Australian Parliaments, followed by the incorporation of Parliaments aided by the Australia Act 1987 has left us with corporate government with policies not laws, that apply only to members of political parties and the public service. There is no law, other than the Common Law. This fact will be borne out in the near future as numerous legal challenges in place now, come to a head soon.

Source

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