Sometimes it feels like we’re set up to fail I know some smart lads doing dumb jobs They think they’re on top of society, because that’s what they’ve been told Outside of Bitcoin I hope I’m making the right decisions #BitcoinInYourTwenties

📍 Prince William’s Seat #Hiking #Ireland Weekly touching grass event

📍 Chai Yo restaurant (Dublin) I just ate at the lovely Teppanyaki restaurant that accepts Bitcoin in the heart of Dublin City I spent some great money with even greater people! (I wish I took more photos but here we are) #Ireland

I don’t have any other advice for people my age but to study Bitcoin before deciding what to do with the rest of your life #BitcoinInYourTwenties

After a hard’s day 😮‍💨

Oscar Wilde was an Irish author, poet and playwright. After writing in different literary styles throughout the 1880s, he became one of the most popular and influential dramatists in London in the early 1890s. He is regarded by many as the greatest playwright of the Victorian era and is best known for his Gothic novel The Picture of Dorian Gray (1890) I picked out some of my favourite quotes of his after reading “Only Dull People Are Brilliant at Breakfast” which is a collection of witty quotes and observations by Oscar Wilde “The most terrible thing about imprisonment is not that it breaks one's heart - hearts are made to be broken - but that it turns one's heart to stone.” “Disobedience, in the eyes of any one who has read history, is man's original virtue. It is through disobedience that progress has been made, through disobedience and through rebellion” “What is a cynic? A man who knows the price of everything and the value of nothing” “In art, as in politics, there is but one origin for all revolutions, a desire on the part of man for a nobler form of life, for a freer method and opportunity of expression.” #Ireland

The Dublin Bitcoin meet up is back February 14th at 1pm in the International Bar They will be on the second Saturday of every month at 1pm There’ll be two presentations on the day It’s a welcoming environment for people to learn about Bitcoin See you there! #Ireland

GM (Got fucking soaked yesterday 😝) Not only is Ireland’s food underrated So are our hikes #HikingInIreland

Spending less time on fiat slop social media Spending more time on NOSTR and the real world Spending time with Bitcoiners and forging connections in person is unmatched #BitcoinInYourTwenties

Spending less time on fiat slop social media Spending more time on NOSTR and the real world Spending time with Bitcoin and forging connections in person is unmatched #BitcoinInYourTwenties

#Ireland Troscud in Brehon Law Troscud (also spelled "troscud" or "troscudh") was a significant legal practice in ancient Irish Brehon Law that involved a form of hunger strike or fasting against someone who had committed a wrongdoing or refused to pay a debt. This practice was a recognized method of compelling justice or settlement of disputes within the Brehon legal system. The Practice of Troscud Under Brehon Law, a person who had been wronged could initiate a troscud by fasting at the door of the wrongdoer's home. This wasn't merely a protest but a legally recognized action that placed specific obligations on both parties. The person fasting would typically announce their intention and the reason for their action, often with witnesses present. Legal Implications The troscud created a powerful social and legal pressure on the person against whom it was directed. To ignore someone fasting at your door was considered a serious offense and could result in: * Loss of honor and status within the community * Legal penalties for failing to respect the fast * The wrongdoer becoming liable for double the original debt or compensation * Social ostracism The person against whom the troscud was directed had several options: 1. Pay the debt or make amends 2. Enter into arbitration or negotiation 3. Begin a counter-fast (though this was rare) Cultural Significance Troscud reflects several important aspects of Irish legal culture: * The emphasis on honor and reputation * The power of social pressure in maintaining legal order * The non-violent but firm approach to dispute resolution * The recognition of personal agency in seeking justice This practice demonstrates how Brehon Law operated differently from modern legal systems, incorporating personal honor and social dynamics into formal legal processes. The troscud was particularly effective in a society where personal reputation and standing in the community were crucial for one's social and economic well-being. (Hunger strikes also played a role as a form of protest in Ireland against British rule from the 1920s)

#Ireland Grosse Île, in the Gulf of Saint Lawrence in Quebec, Canada, acted as a quarantine station for Irish people fleeing the Great Hunger between 1845 and 1849. It is believed that over 3,000 Irish people died on the island and over 5,000 are buried in the cemetery there. On May 31, 1847, 40 ships lay off Grosse Île with 12,500 passengers packed as human ballast. Memorial erected in 1909 in commemoration of the death of Irish immigrants of 1849 (see photo) On the memorial is “Children of the Gael died in their thousands on this island having fled from the laws of foreign tyrants and an artificial famine in the years 1847-48. God’s blessing on them. Let this monument be a token and honor from the Gaels of America. God Save Ireland” It was stated that there was nothing more terrible than the sheds. Most of the patients were attacked with dysentery and the smell was dreadful, as there was no ventilation. “Frs Moylan and O'Reilly saw the emigrants in the sheds lying on the bare boards and ground for whole nights and days without either bed or bedding. Two, and sometimes three, were in a berth. No distinction was made as to sex, age or nature of illness. Food was insufficient and the bread not baked. Patients were supplied three times a day with tea, gruel or broth. How any of them ever recovered is a wonder. Fr O'Reilly visited two ships, the Avon and the Triton. The former lost 136 passengers on the voyage and latter 93. All these were thrown overboard and buried in the Atlantic. He administered the last rites to over 200 sick on board these ships. Fr Moylan's description of the condition of the holds of these vessels is simply most revolting and horrible. As for the dead, who were not buried at sea, it has been already seen how they were taken from the pest ships and corded like firewood on the beach to await burial. In many instances the corpses were carried out of the foul smelling holds or they were dragged with boat-hooks out of them by sailors and others who had to be paid a sovereign for each. A word more as to the removal of the corpses from the vessels. They were brought from the hold, where they darkness was, as it were, rendered more visible by the miserable untrimmed oil lamp that showed light in some places sufficient to distinguish a form, but not a face. It was more by touch than by sight that the passengers knew each other. First came the touch and then the question, who is it? Even in the bunks many a loved one asked the same question to one by his or her side, for in the darkness that reigned their eyesight was failing them. The priest, leaving daylight and sunlight behind, as each step from deck led him down the narrow ladder into the hold of the vessels of those days, as wanting in ventilation as the Black Hole of Calcutta, had to make himself known and your poor Irish emigrant with the love and reverence he had for his clergy, who stuck to him through thick and thin, endeavoured to raise himself and warmly greet him with the little strength that remained.” The following reminded me of the Killing fields I visited in Cambodia “Another death announced, orders were given by the captain for the removal of the body. Kind hands in many cases attended to this. In other cases, as we have seen, it was left to strangers. Up the little narrow ladder to the deck, were the corpses borne in the same condition in which they had died, victims among other things of filth, uncleanliness and bed sores and with hardly any clothing on them. There was no pretence of decency or the slightest humanity shown. On deck a rope was placed around the emaciated form of the Irish peasant, father, mother, wife and husband, sister and brother. The rope was hoisted and with their heads and naked limbs dangling for a moment in mid-air, with the wealth of hair of the Irish maiden, or young Irish matron, or the silvered locks of the poor old Irish grandmother floating in the breeze, they were finally lowered over the ship's side into the boats, rowed to the island and left on the rocks until such time as they were coffined. Well might His Grace the Archbishop of Quebec, in his letter to the Bishops of Ireland, say that the details he received of the scenes of horror and desolation at the island almost staggered belief and baffled description. There was no delay in burying the dead. The spot selected for their last resting place was a lonely one at the western end of the island at about 10 acres from the landing. At first the graves were not dug a sufficient depth. The rough coffins were piled one over the other and the earth covering the upper row, in some instances, was not more than a foot deep and generally speaking about a foot and a half. The cemetery was about 6 acres in extent. Later huge trenches were dug in it about 5 or 6 deep and in these the bodies were laid often uncoffined. Six men were kept constantly employed at this work. Béchard, in his history of the island, adds a new horror to the ghoulish scene. He states that an army of rats, which had come ashore from the fever ships, invaded the field of death, took possession of it and pierced it with innumerable holes to get at and gnaw the bodies buried in the shallow graves until hundreds of loads of earth had to be carted and placed upon them.” And as if this terrible almost incredible state of affairs were not sufficient, outside the hospitals no order was observed. The very police, who were appointed to maintain order, were the first to set an example of drunkenness and immorality. Is it to be wondered at then that great difficulty was experienced in retaining honest nurses or attendants who had a reputation to sustain? On those days of the week, when the opportunity of leaving the island was offered by the arrival of the steamer from Quebec, a great number of servants insisted upon their discharge but such applications were firmly refused, unless the applicants could produce a substitute. It is hardly necessary to say that many, so retained against their will, neglected their duty to the sick and sought by every means to provoke their dismissal. Nurses were obliged to occupy a bed in the midst of the sick and had no private apartment where they could change their clothing. Their food was the same as was given to the emigrant and had to be taken in haste amid the effluvia of the sheds and in this way they were frequently infected with fever. When they fell sick they were left to themselves. The report of these melancholy events magnified by rumour, circulated in Quebec to such an extend that none were willing to expose themselves to a fate which seemed to wait on those who had the care of the sick. What happened? The door of the common jail was thrown open and its loathsome inmates were sent to Grosse Isle to nurse the pure, helpless Irish youth.

IrishCentral.com

On This Day: 40 Irish Famine ships anchored at Grosse Île quarantine station in 1847

On May 31, 1847, 40 ships lay off Grosse Île in Quebec, Canada packed with some 12,500 people fleeing the Irish Famine.

The Grosse Ile Tragedy

The Grosse Ile Tragedy: Irish famine emigrants at Grosse Ile in Canada

Starting a new thread for the year #BitcoinInYourTwenties Reflections from being in my 20s and in Bitcoin since the pandemic Let’s begin with I want a better deal than I’ve been sold That’s why I buy Bitcoin

#Ireland Friedrich Engels on the #Irish Engels described how Irish immigrants, with “nothing to lose at home”, were flocking to cities like Manchester in search of “good pay for strong arms”. At his time of writing, there were 40,000 Irish in Manchester, with similar numbers in Edinburgh, Glasgow, and Liverpool. London had 120,000. Engels initially held some prejudiced views of Irish immigrants in England. "the southern facile character of the Irishman, his crudity, which places him but little above the savage, his contempt for all humane enjoyments... his filth and poverty, all favour drunkenness." Engels seen the Irish had “grown up almost without civilization” and were now importing their “rough, intemperate, and improvident” ways and “all their brutal habits” into Britain’s already overcrowded cities. The Irish arrived “like cattle” and “insinuate themselves everywhere He also argued that Irish immigration, by introducing the custom of "crowding many persons into a single room," helped drive down wages for English workers Engels claimed that “Whenever a district is distinguished for especial filth and especial ruinousness, the explorer may safely count upon meeting chiefly those Celtic faces which one recognises as different from the Saxon physiognomy.” Focusing on “filth and drunkenness” and a “lack of cleanliness… which is the Irishman’s second nature” They were too different, and too backward, to ever be properly assimilated into British life: “even if the Irish, who have forced their way into other occupations, should become more civilized, enough of the old habits would cling to them to have a strong degrading influence upon their English companions in toil, especially in view of the general effect of being surrounded by the Irish” Furthermore “For work which requires long training or regular, pertinacious application, the dissolute, unsteady, drunken Irishman is on too low a plane.” In many ways, he presented Irish immigrants to industrial Britain as exhibiting what he and Marx would later call “the idiocy of rural life”, a backward people who would soon be submerged by the dynamics of industrial capitalism. Engels was also critical of Irish bourgeois tendencies, stating in a letter to Marx that "the worst thing about the Irish is that they become corruptible as soon as they stop being peasants and turn bourgeois," though he noted this was common among peasant nations. However, Engels' perspective changed significantly over time. Engels argued that the Irish had a right and even a duty to be nationalistic as a step toward internationalism, writing to Karl Kautsky in 1882 that "the Irish and the Poles... are most internationalistic when they are nationalistic.” Engels also recognized the Irish as a "historic nation" with a right to statehood, contrasting them with other groups he deemed non-viable. His personal connections profoundly influenced his views. Through his marriage to Mary Burns and later marriage to her sister Lizzie (working-class Irish immigrants from Manchester) he gained direct insight into Irish poverty and resistance. This connection led him to study Ireland intensely, attempting to learn the Irish language and planning to write a "History of Ireland." Engels felt that the Irish could be the ones to bring down the British state. Marx similarly saw Ireland as the “weakest point” in the British Empire, and looked forward to a social revolution that would be “Ireland’s Revenge” upon England. Here were his thoughts on Daniel O Connell and his famous monster meetings: “The wily old fox gets around from town to town always surrounded by two hundred thousand men, a bodyguard such as no king can boast of. How much could be achieved if a sensible man possessed O’Connell’s popularity, or if O’Connell had a little more sense and a little less egoism and vanity! Two thousand men, and what kind of men! Men who have nothing to lose, two-thirds of them not having a shirt to their backs, they are real proletarians and sansculottes, and moreover Irishmen – wild, headstrong, fanatical Gaels. If one has not seen the Irish, one does not know them.” Engels and Marx were of one mind in their view that Fenianism could be a revolutionary force on both sides of the Irish Sea: “What the English do not yet know is that since 1846 the economic content and therefore also the political aim of English domination in Ireland have entered into an entirely new phase, and that precisely because of this, Fenianism is characterised by a socialistic tendency (in a negative sense, directed against the appropriation of the soil) and by being a lower orders movement.” Marx and Engels’ believed Fenians were unconscious socialists. Giving voice to the resentments of dispossessed Irish peasants, they stood in opposition to the transformation of rural Ireland into a capitalist economy. Engels recognized the fighting spirit of the Irish, remarking in 1867 “Give me two hundred thousand Irishmen and I could overthrow the entire British monarchy” Engels’ later writings, though, were less hopeful for the revolutionary future of Ireland. Visiting Ireland in September 1869 he saw some important changes. Dublin was now “unrecognisable”. Trade was at a high level at the port and the city had acquired a newly cosmopolitan air: “On Queenstown Quay I heard a lot of Italian, also Serbian, French and Danish or Norwegian spoken.” All of this portended a regrettable conclusion: “The worst about the Irish is that they become corruptible as soon as they stop being peasants and turn bourgeois. True, that is the case with most peasant nations. But in Ireland it is particularly bad.” Ireland had made the leap from feudalism to capitalism before Engels or Marx could finish theorizing the transformation.

#Ireland In the 18th century, a secretive group of Irish goldsmiths in Dublin, known as the “Guild of St. Patrick,” developed a unique method of alloying gold with trace amounts of local bog iron to create a distinctive reddish-gold hue. This “Irish red gold” was prized for its warm tone and used in exclusive jewelry for the Anglo-Irish elite, but the exact recipe was lost by the early 19th century, making surviving pieces exceptionally rare.

#Ireland During the Bronze Age, Irish goldsmiths mastered a technique called gold foil stamping, where they hammered gold into ultra-thin sheets (sometimes less than 0.1mm thick) and stamped them onto wooden or leather objects to create intricate designs. This rare skill, seen in artifacts like the Mold Cape-inspired pieces, was so advanced that it rivals modern gold leaf techniques and was unique to Ireland in Western Europe at the time.

GM #Ireland #Choones #Tunestr #Songstr Low time preference Irish music Thomas Moore - Irish melodies I’ve linked the playlist below https://youtube.com/playlist

#Ireland - No taxation without representation Peter Lalor was an Irish-born leader instrumental in the Eureka Stockade rebellion of 1854 in Australia. He championed the term no taxation without representation. Lalor and the miners believed that being taxed without having a voice in government was a form of tyranny. This pivotal moment in Australian history helped ignite the push for democracy and rights for ordinary citizens. His legacy endures as a symbol of resistance, one influenced by his Irish heritage that shaped his views on justice and representation.

Henry Ford’s Dad was from Co. Cork Ireland He famously wrote a prophetic article on energy money and said “It is well enough that people of the nation do not understand our banking and monetary system, for if they did, I believe there would be a revolution before tomorrow morning.” Henry Ford was proud of his Irish roots, and he invested heavily in Ireland during the first half of the last century. Almost 100 years ago he opened an assembly plant in Co Cork, which in peak times employed 7,000 workers, making Ford by far the largest employer in Ireland. The plant was open for some 70 years until the 1980s when its production was moved to another Ford facility in England.

IrishCentral.com

On This Day: The maker of the Model T, Henry Ford passed away

Henry Ford, the maker of the Model T and the man behind the development of the assembly line technique of mass production, had a strong Irish link....