This simple garden drink restores perfect sight

What if the answer to macular degeneration, cataracts, and blurry aging eyes...

Was growing in your own back yard?

Harvard doctors just tested a simple drink made from THESE golden petals...

That has been shown to restore 20/20 vision in seniors suffering from age-related vision loss.

They're calling it "Nature's LASIK"...

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In fact, the solution couldn't be easier...

Just pour 1/2 cup of THIS "golden petal drink" and sip.

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"I forget to put on my glasses in the morning now because I don't need them as much," says Patty.

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And Debbie, a 73-year old grandmother of 12 from Utah, summed it up best, calling it "a second chance at sight."

Try this "golden petal drink" and see the difference for yourself.

To renewed vision,
Samuel

P.S. The eye care industry is desperate to keep this buried. Be sure to see it while you still can.
 

 

ok was originally published in 1881 and Jackson personally sent a copy of her book to every member of Congress, at her own expense. She hoped to awaken the conscience of the American people, and their representatives, to the flagrant wrongs that had been done to the American Indians, and persuade them "to redeem the name of the United States from the stain of a century of dishonor". After a long hiatus, the book was first reprinted in 1964 by Ross & Haines of Minneapolis, Minnesota via a limited printing of 2,000 copies. However, this was soon followed by a larger printing from Harper & Row in their Torchbook series in 1965, with an introductory essay by Andrew F. Rolle but without the fifteen documents that served as an appendix of supporting evidence in the original work and its first reprinting. Inspired by the women's movement of the 1970s, it was not until the 1980s that more extensive attention to Jackson and others like her began to appear in academic journals. Reception Critical response Initially, some critics, including President Theodore Roosevelt, dismissed her as being a "sentimental historian", which he did in the first appendix to The Winning of the West. However, more than a century later, historian John Milton Cooper Jr. countered Roosevelt's dismissal of Jackson's argument by stating that Roosevelt's view of Native American history was "Eurocentric, racist, male-dominated, and environmentally obtuse from a late-twentieth-century point of view." Over time, her work has been recognized for its important impact on the nation's understanding of the mistreatment of Native Americans by the United States and prompted discussion on the role of women's voices in history both publicly and academically. However, critics continue to refere

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ugh there was a good deal of adverse criticism even at the time of its publication, A Century of Dishonor, along with Jackson's many magazine articles, letters to editors, and personal contacts, had an effect, and in March 1887 Congress passed a bill partially rectifying the particular situation of the Ponca people whose cause had first attracted her attention. The Dawes Act was born out of Jackson's efforts and called for the return of Native lands to Native Americans in an act of humanitarian reform. Though it did not come close to fully or successfully addressing all of the grievances that Jackson had expressed. The New York Evangelist, a periodical that existed for most of the 19th century, wrote a review just after the book was published in which they reiterated Jackson's purpose for writing: to draw attention to the disregard of the rights of Native Americans by the United States government and called on the country to adopt a Christian policy toward Native Americans that was both "just and humane". In addition, for decades after it was published, the reporting that Jackson did in A Century of Dishonor was used to justify arguments against government treatment of Native Americans, especially by the Indian Bureau. Connections to Ramona Many of the articles that mention A Century of Dishonor from the late 19th and early 20th centuries are reviews of Ramona in which A Century of Dishonor is mentioned as its predecessor and that Jackson's journey to write A Century of Dishonor led her from the east coast to California where she found inspiration for the novel. Christine Holbo argues that, 'The divide separating A Century of Dishonor's legalistic human rights activism from the kaleidoscopic and even campy aesthetics of Ramona deserves more attention. Undoubtedly, the two projects shared a common concern for the plight of Native Americans in post-Reconstruction America. But their differences suggest, at the very least, a disconnect between mea

Sweet Surprise - M&M's Gift Box Inside

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ter to his successor, Kamehameha IV (r. 1855–64). Likelike's mother was the daughter of ?Aikanaka and Kama?eokalani, and her father was the son of Kamanawa II (half-brother of ?Aikanaka) and Kamokuiki. Their family belonged to the ali?i class of Hawaiian nobility and were collateral relatives of the reigning House of Kamehameha, descended from the 18th-century ali?i nui (supreme monarch) Keawe??kekahiali?iokamoku. Likelike was descended from Keaweaheulu and Kame?eiamoku, two of the five royal counselors of Kamehameha I (r. 1782–1819) during his conquest of the Hawaiian Kingdom. Kame?eiamoku, her parents' grandfather, was depicted with his royal twin Kamanawa on the Hawaiian coat of arms. The youngest daughter and penultimate child of a large family, her biological siblings included James Kaliokalani, David Kal?kaua, Lili?uokalani, Anna Ka?iulani, Ka?imina?auao, and William Pitt Leleiohoku II. They were h?nai (adopted) by other family members. The Hawaiian custom of h?nai is an informal form of adoption in extended families. Because Likelike was not healthy as a child, she was sent to live in the dry climate of Kona on the island of Hawaii. The 1892 obituary of Hawaii Supreme Court Justice Lawrence McCully noted that he was her teacher while he resided in Kona. According to historian George Kanahele, she was raised in Hilo on the wetter windward side of the island of Hawaii: "Little is known about her early years". The identities of Likelike's h?nai parents are unknown. According to historian Sammy Amalu, Likelike was brought up in the household of Peleuli (daughter of High Chief Kala?imamahu, half-brother of Kamehameha I) with Peleuli's granddaughter Miriam Auhea Kek?uluohi Crowningburg, a second cousin of King Lunalilo. According to newspaper columnist Clarice Taylor, Likelike was raised by her mother and the





 

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ugh there was a good deal of adverse criticism even at the time of its publication, A Century of Dishonor, along with Jackson's many magazine articles, letters to editors, and personal contacts, had an effect, and in March 1887 Congress passed a bill partially rectifying the particular situation of the Ponca people whose cause had first attracted her attention. The Dawes Act was born out of Jackson's efforts and called for the return of Native lands to Native Americans in an act of humanitarian reform. Though it did not come close to fully or successfully addressing all of the grievances that Jackson had expressed. The New York Evangelist, a periodical that existed for most of the 19th century, wrote a review just after the book was published in which they reiterated Jackson's purpose for writing: to draw attention to the disregard of the rights of Native Americans by the United States government and called on the country to adopt a Christian policy toward Native Americans that was both "just and humane". In addition, for decades after it was published, the reporting that Jackson did in A Century of Dishonor was used to justify arguments against government treatment of Native Americans, especially by the Indian Bureau. Connections to Ramona Many of the articles that mention A Century of Dishonor from the late 19th and early 20th centuries are reviews of Ramona in which A Century of Dishonor is mentioned as its predecessor and that Jackson's journey to write A Century of Dishonor led her from the east coast to California where she found inspiration for the novel. Christine Holbo argues that, 'The divide separating A Century of Dishonor's legalistic human rights activism from the kaleidoscopic and even campy aesthetics of Ramona deserves more attention. Undoubtedly, the two projects shared a common concern for the plight of Native Americans in post-Reconstruction America. But their differences suggest, at the very least, a disconnect between mea

Memory Loss Linked to This Everyday Food – Harvard Reveals

Harvard scientists warn:

You may be skyrocketing your dementia risk... simply by putting this on your dinner plate.

Countless studies link this food to memory loss - even in people in their 50s. No wonder one in three Americans dies in a nursing home, unable to recognize their loved ones.

Millions of Americans eat this almost every single day... often without knowing the damage it does to your brain. Are you?

Find out for yourself now...

P.S. Fortunately, as soon as you STOP eating this food...

Your brain cells start to regenerate... protecting your precious memories... and blessing you with the crystal clear thinking you had before middle-age.

But first, check out what this food is and see if you're eating it.
 

 

oped from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru, and the nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib, which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru. The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in the name of the one creator (Ik Onkar), the divine unity and equality of all humankind, engaging in selfless service to others (sev?), striving for justice for the benefit and prosperity of all (sarbat da bhala), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytise, although voluntary converts are generally accepted. Sikhism emphasises meditation and remembrance as a means to feel God's presence (simran), which can be expressed musically through kirtan or internally through naam japna (lit. 'meditation on God's name'). Baptised Sikhs are obliged to wear the five Ks, which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the kesh (uncut hair). Most religious Sikh men thus do not cut their hair but rather wear a turban. The definition of a Sikh, according to the Rehat Maryada, the Sikh code of conduct, is any human being who faithfully believes in the following: One Immortal Being, Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib, The Guru Granth Sahib, The utterances and teachings of the ten Gurus and, The baptism bequeathed by the tenth Guru; and who does not owe allegiance to any other religion. Prominent Sikh shrines: Golden Temple, Akaal Takht Kesgarh Sahib Damdama Sahib Patna Sahib Hazur Sahib Panja Sahib Nankana Sahib Dera Sahib Ber Sahib Kartarpur Sahib, Dera Baba Nanak Hemkund Sahib Sis Ganj Sahib Tarn Taran Sahib – The World's Largest Sarovar (sacred pool) The religion developed and evolved in times of religious persecution, gaining converts from both Hinduism and Islam. The Mughal emperors of India tortured and executed two of the Sikh gurus—Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam. The persecut

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nychus. Avialae is also occasionally defined as an apomorphy-based clade (that is, one based on physical characteristics). Jacques Gauthier, who named Avialae in 1986, re-defined it in 2001 as all dinosaurs that possessed feathered wings used in flapping flight, and the birds that descended from them. Despite being currently one of the most widely used, the crown-group definition of Aves has been criticised by some researchers. Lee and Spencer (1997) argued that, contrary to what Gauthier defended, this definition would not increase the stability of the clade and the exact content of Aves will always be unce

 
 

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ies of the Mississippian culture fell apart and reformed as new groups, such as the Catawba, due to a series of destabilizing events known as the "Mississippian shatter zone". Introduction of colonial trading arrangements and hostile native groups from the north such as the Westo Indians hastened changes in an already tenuous regional hierarchy. As described by anthropologist Robbie Ethridge, the Mississippian shatter zone was a time of great instability in what is now the American South, caused by the instability of Mississippian chiefdoms, high mortality from new Eurasian diseases, conversion to an agricultural society and the accompanying population increase, and the emergence of Native "militaristic slaving societies". Historically documented tribes in the North Carolina region include the Carolina Algonquian-speaking tribes of the coastal areas, such as the Chowanoc, Roanoke, Pamlico, Machapunga, and Coree, who were the first encountered by the English; the Iroquoian-speaking Meherrin, Cherokee, and Tuscarora of the interior; and Southeastern Siouan-speaking tribes, such as the Cheraw, Waxhaw, Saponi, Waccamaw, Cape Fear Indians, and Catawba of the Piedmont. In the late 16th century, the first Spanish explorers traveling inland recorded meeting Mississippian culture people at Joara, a regional chiefdom near what later developed as Morganton. Records of Hernando de Soto attested to his meeting with them in 1540. In 1567, Captain Juan Pardo led an expedi

 



 

UPS Reward: Your Dash Cam Awaits

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tion and cause damage to nearby species, they are called "invasive species". The transition from introduction, to establishment and to invasion has been described in the context of plants. Introduced species are essentially "non-native" species. Invasive species are those introduced species that spread widely or quickly and cause harm, be that to the environment, human health, other valued resources, or the economy. There have been calls from scientists to consider a species "invasive" only in terms of their spread and reproduction rather than the harm they may cause. According to a practical definition, an invasive species is one that has been introduced and become a pest in its new location, spreading (invading) by natural means. The term is used to imply both a sense of urgency and actual or potential harm. For example, U.S. Executive Order 13112 (1999) defines "invasive species" as "an alien species whose introduction does or is likely to cause economic or environmental harm or harm to human health". The biological definition of invasive species, on the other hand, makes no reference to the harm they may cause, only to the fact that they spread beyond the area of original introduction.[citation needed] Some argue that "invasive" is a loaded word and harm is difficult to define. From a regulatory perspective, it is neither desirable nor practical to list as undesirable or outright ban all non-native species (although the State of Hawaii has adopted an approach that comes close to this). Regulations require a definitional distinction between non-natives that are deemed especially onerous and all others. Introduced "pest" species, that are officially listed as invasive, best fit the definition of an invasive species. Early detection and rapid response is the most effective strategy for regulating a pest species and reducing economic and environmental impacts of an introduction. Management of invasion pathways are on the forefront of eliminating unwanted invasive species this would include preliminary steps; educating the public, cooperation from industries and government resources. In Great Britain, the Wildlife and Countryside Act 1981 prevents the introduction of any animal not naturally occurring in the wild or any of a list of both animals or plants introduced previ





 

Regain Ear Silence With These 3 Ancient Herbs

After researching for more than 8 years in the deep Amazonian jungle, these scientists have found the Holy Grail that helps you escape the tinnitus nightmare.

They discovered these 3 herbs to be directly linked to ear silence.

And you won't ever guess what they are...



Evidence shows that once boiled at the right temperature and mixed in the right order, it can stop your neurons from overfiring and clear your tinnitus.

As a side benefit, this also resets your auditory system and allows you to regain your hearing.

You must see this while it's still online.

They said they'll take it down soon, as they only take a limited number of volunteers.

So go ahead, take up your spot now.
 

 

oped from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru, and the nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib, which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru. The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in the name of the one creator (Ik Onkar), the divine unity and equality of all humankind, engaging in selfless service to others (sev?), striving for justice for the benefit and prosperity of all (sarbat da bhala), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytise, although voluntary converts are generally accepted. Sikhism emphasises meditation and remembrance as a means to feel God's presence (simran), which can be expressed musically through kirtan or internally through naam japna (lit. 'meditation on God's name'). Baptised Sikhs are obliged to wear the five Ks, which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the kesh (uncut hair). Most religious Sikh men thus do not cut their hair but rather wear a turban. The definition of a Sikh, according to the Rehat Maryada, the Sikh code of conduct, is any human being who faithfully believes in the following: One Immortal Being, Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib, The Guru Granth Sahib, The utterances and teachings of the ten Gurus and, The baptism bequeathed by the tenth Guru; and who does not owe allegiance to any other religion. Prominent Sikh shrines: Golden Temple, Akaal Takht Kesgarh Sahib Damdama Sahib Patna Sahib Hazur Sahib Panja Sahib Nankana Sahib Dera Sahib Ber Sahib Kartarpur Sahib, Dera Baba Nanak Hemkund Sahib Sis Ganj Sahib Tarn Taran Sahib – The World's Largest Sarovar (sacred pool) The religion developed and evolved in times of religious persecution, gaining converts from both Hinduism and Islam. The Mughal emperors of India tortured and executed two of the Sikh gurus—Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam. The persecut

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airman of the board of trustees. Because of the stock market crash of 1929, Folger's estate was smaller than he had planned, although still substantial. Emily Folger, who had worked with her husband on his collection, supplied the funds to complete the project. The library opened on April 23, 1932, the anniversary of what is believed to be Shakespeare's date of birth. Emily Folger remained involved in its administration until shortly before her death in 1936. In 2005, the Folger Board of Governors undertook administration of the Folger under the auspices of the Amherst Board of Trustees, though the Amherst board continues to manage the Folger's budget. The Folger's first official reader was B. Roland Lewis, who later published The Shakespeare Documents: Facsimiles, Transliterations, Translations, and Commentary based on his research. The first fellowships were distributed in 1936. Early Folger exhibitions featured enticing items in the collection, including Ralph Waldo Emerson's copy of Shakespeare's works, an Elizabethan lute, and Edwin Booth's Richard III costume. Current practices for Folger exhibitions did not begin until 1964, when the first exhibition curated on site opened. During the Second World War, 30,000 items from the Folger collection were transported under guard to Amherst College's Converse Library, where they were stored for the duration of the war in case of an enemy attack on Washington, D.C. Many of the Folger's current public events and programs began in the 1970s under the leadership of director O.B. Hardison. Under his direction, the Folger's theater was brought up to Washington, D.C. fire code, permitting performances by the Folger Theatre Group, the library's first professional company. The Folger Poetry Series also began in 1970. Hardison formed the Folger Institute, which coordinates academic programs and research at the Library. Folger Consort, the Library's early music ensemble, began performan





 

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We're not just talking about bringing jobs back - we're pouring drinks in proof of it.

Introducing the "This Ain't Imported" Whiskey Glass

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sans of the two actors, called Boothites and Keanites, would occasionally start rows at venues where the two were playing together. This did not stop the two from performing in the same plays; Kean and Booth acted in several Shakespearean productions at the Theatre Royal, Drury Lane from 1817 to 1821. Kean then saw Booth as a threat and orchestrated a way for the two of them to perform those roles yet again, planning to outperform his opponent. Kean's long-standing presence contributed to Booth's neverending comparisons to his rival. Move to the United States In 1821, Booth emigrated to the United States with Mary Ann Holmes, a flower girl, abandoning his wife and their young son. Booth and Holmes claimed to be married that year and settled in 1822 near Bel Air, Maryland. For years they lived in a log cabin Booth bought, moved to his 150 acres, and whitewashed. Just before his death, he began building a much grander house which he named Tudor Hall. It was listed on the National Register of Historic Places in 1973. Booth was quickly hired to play Richard III. In less than a year, Booth became the most prominent actor in the United States. Critic William Winter said, "He was followed as a marvel. Mention of his name stirred an enthusiasm no other could awaken" (Smith 23). He embarked upon a 30-year acting career that made him famous throughout the country. Booth traveled to Baltimore, Boston, and New York. A persistent story, but apocryphal according to some sources, is that Junius Brutus Booth was acclaimed for performing Orestes in the French language in New Orleans. Theatrical manager Noah Ludlow, who was performing with Booth at the time at the American theatre there, recounts the actual events starting on page 230 of his memoir Dramatic Life As I Found It and concludes: "Therefore, I consider the story of Mr. Booth having performed Orestes in the French language, on the French stage, altogether a mistake arising from his having acted that character in the Théâtre d'Orléans of New Orleans in 1822, but in the English language." However, author and professor of theater history Stephen M. Archer notes that Ludlow was in Mobile, Alabama, in 1828, so was not present for this performance. The Folger Shakespeare Library in Washington, DC, has two playbills from the production and both are in French.[citation needed] Booth's daughter Asia wrote that her father spoke fluent French and cited a review on the subject. The review was not oblivious to the fact that Booth's French pronunciation was less than perfect, however. In 1823, Booth did the role in New York in the English adapt