In the last class, we started discussing problem of grip in a tire. The fundamental aspect that gives grip to the tire is its interaction between with the road and that it develops what we called as the frictional resistance to its motion. Now, let us understand this from two perspectives. We have started this already. One is from the elastomer perspective. How does elastomer function when it contacts the road and the other from the road roughness perspective or the road perspective? So, there are these two things we have to understand because after all it is the interaction between these two which results in what we call as grip. Just to summarize what we did about the elastomers, we said that the elastomers are basically elastic viscoelastic material. In simple terms, they are viscoelastic materials. We said that there are two things that have an effect. One is the frequency and the other is the temperature. In fact, we saw that they have an opposite effect and we determined or we explained that the region where say for example, elastomer operates can be divided into three parts and that you have a region where it is say for example, this would be the frequency. We said the region where the frequency is low, the elastomer acts like a spring and in another region where the frequencies are very high, it becomes very rigid. So, it becomes something like a very rigid part essentially because it has to slide back to its original position and the sliding back is affected by the interaction of these long chain molecules and micro molecules with others which are present and hence it becomes rigid and between the two regions, we have viscoelastic part. We said that the graph for the modulus goes like that and because there is a viscoelastic part of the center, if I now plot the energy that is consumed due to deformations, then it would go something like that. This we said is the glass, corresponds to the glass transition temperature. So, if I now put the temperature here, we said that this whole graph goes in the opposite direction and that what happens at higher frequencies happens at lower temperature and so on. So, this is what we said yesterday. We said that there is a relationship between the two and it is given by Williams Landl and Ferry WLF equation. This E equation gives a shift say for a frequency when you shift the temperatures. When there is a shift in temperature, you would see that there is a shift in frequency as well. So, we will come to that in a minute. Just summarize what all we said yesterday, last class and we also said that there is a lag between the applied force in the deformation or other words applied stress and the strain that is developed. There is a lag between the two. So, if I now plot for example, the stress and then plot the strain, the strain develops something like this and that there is a face lag between the stress and the strain given by the equation delta or tan delta is an important quantity in the study of viscoelastic materials. In your classes and vibration, you would have studied about or in controls, you would have studied about face, face lag and so on and you would have expressed the quantities of interest in a complex plane. The complex plane is essentially used in order to bring out this kind of face information. Hence, here we have what is called as a complex modulus for a viscoelastic material, which consists of a real part which is called as the storage modulus plus an imaginary part which is called as the loss modulus. Note that there is nothing imaginary in this. The only thing is that we express the face information through a complex quantity and call that complex quantity into real and imaginary. You can say that this tan delta is an important quantity basically because that gives you the amount of energy that is dissipated. So, in other words tan delta which is from here you can find out what is delta. Tan delta can be written as energy dissipated. So, when there is a loading unloading, there is an energy that is dissipated and can be looked at as ratio of energy dissipated to the energy stored. So, tan delta becomes an important quantity which tells us about the dissipation of energy. So, if you now plot, so what does it essentially mean? If you now plot say for example, omega versus all these three quantities which is E prime, E double prime and tan delta, the graphs would look something like this. We have already seen how E prime would look. So, E prime would look like that, that would be the E prime value. E double prime would look something like this, that would be the E double prime value and tan delta would be something like that, that will be the tan delta value. This is at one temperature. So, this temperature is a constant here. If I want to determine this at any other temperature, it is not necessary that I have to keep on applying the same set of experiment or do the same set of experiments, that is not necessary. This whole graph gets shifted depending upon the temperature, this whole graph gets shifted. In other words, if I have data at one temperature here with respect to the frequency, I can find out the data with another temperature by shifting this frequency. In other words, I am shifting this graph. In other words, at t, what happens at omega and at the temperature t? If I now shift the temperature to t plus delta t, then what was happening at omega would happen at omega plus delta omega. This shift can be determined from the WLF equation, which is given something like this. Log of at, the shift is given by C1, this depends. So, we can write this as C1 into t1 minus t0 divided by C1 plus t minus t0, where C2 into t minus t0, where C1 is equal to minus 8.86. Usually, I mean, it varies and C2 is 101.5. t0 is the reference temperature, okay and which you say the glass transition temperature plus about 50 degrees, right. Now, glass transition temperature itself depends upon the frequency. So, when I shift the frequency, that temperature, glass transition temperature also shifts. Now, how do we use this? Suppose I have the data to be or data recorded at omega and t, okay and I want to determine what would be the, this data say at a temperature say tc, okay. Then, what I have to do is to find out the shift, say let me call that as q, which is log of at minus log of atc and shift the frequency and this is of course given in log. So, shift the frequency to that decade frequency, okay. So, each data point that is obtained in omega t, okay, that is this experiment, okay. Now, you say for example, you are plotting this graph of log omega versus, here if you have log omega versus the value say e prime or e double prime and so on, okay and you want to find out what would happen to the, in the new temperature, then you shift this a point say for the new temperature by this much amount, by that much amount. So, this is the shift factor. In other words, this shift factor is the relationship between the temperature and the frequency. Any questions? Yes, yes, yes. So, depending upon that is that is this relationship. So, what happens, what is the relationship between frequency and temperature? So, what happens at lower temperature happens at higher frequency, okay. So, that is understood, correct. So, this is just a mathematical expression for this shift, right. So, usually one decade, that is if there is a one order of magnitude in the frequency would result in a shift of say 6 to 7, 7 degrees is a shift, you know that is what would happen, okay. That is the first part. That is the shift. That is the, that is the shift. So, the shift is calculated by this formula. So, WLF gives you actually the relationship of shift or relationship between frequency and the temperature, okay. So, that is what I explain now with respect to Q. It is, in other words, what it simply means is that I can do all the experiment at a master, at a temperature, at a particular temperature and call this as a master curve and then I want it at any other temperature, okay. I can do that, I can determine that not by repeating an experiment, but by using this kind of shift factors. So, that is what WLF tells us, okay. That is a property which we will, T0 is the reference temperature which is usually, T1 is the temperature or T rather, T where the temperature at which I am determining the AT. Now, let us, that depends upon, see what is the value of C1, you know where do you apply, all these things depends upon the elastomer in question, okay. For usually, this is applicable for the range of interest, for what we have, right. So, 10 to the power of, say if suppose I have a 10 to the power of 1 in a frequency or 10 to the power of minus 1, I want 10 to the power of 5, it is possible to do that. Before we go further, let us look at the frequencies of interest. Then we will understand how we can apply this. So, let us understand what are the frequencies of interest. In order to do that, we have to now look at the road. So, this is the elastomer behavior. Now, shift to the road, right, okay. Because this friction is going to be very important and the friction is very different from what you see in metals. So, it is important that we understand how it works. Now, we shift to the road and we are going to look at the road from two perspectives. One in a macro perspective, okay. So, the road looks, say let us say that something like this. It is not that as big as this. Let us say that that is about 1 centimeter is this, 1, 2, in terms of centimeters. This is, what is this? This is those gravel stones which are sticking out as you see it in the road, okay. So, there is a binder between them, okay. The asphalt binder is what is, binds this kind of stones. So, these are the stones. This is at a macro level. If you now go and look at the stone more carefully, you have also small underlations or small micro roughness which you call as something like that, micro roughness, okay. So, these are the two things how actually a road is, can be looked at. A macro which can be in terms of a centimeter or so and micro in terms of a few microns which can at the maximum be 0.1 millimeters. That is this roughness is the order of say 0.1 maximum of 0.1 millimeter, much less 0.01 millimeter and so on. A few microns to maximum of 100 microns, right. Okay. This is how you look at the road. What does rubber do or what does the tire as it contacts the road, what does it do? It actually engulfs the whole road. So, you can see that this, that would how say a tread block would look like. So, it engulfs the road, right. So, because the deformations are quite large, it just goes and sits over this gravel or the stone, right. Now, what happens? Two forces are exerted. One is the force which is normal force and the other say let us say that traction, braking, whatever it is a tangential force, okay. These are the two things that act on this block. Now, again there are two things that happen. One is the micro-macro, the other is two forces and there are two phenomena that happens between the rubber, the block and the road. The phenomena can be classified into what is called as hysteresis, molecular adhesion or adhesion. You can call this as molecular adhesion, okay. So, molecular adhesion again happens at a very small length scales and hysteresis happens at a much larger length scales, alright. Okay. So, let us quickly look at this because then we will go there and understand this. What is meant by, what do we mean by this adhesion? Actually, these long chain molecules which we represented by means of a simple model of spring and dash pod, these long chain molecules get attached to the surface, assuming right now that the surface is dry. It gets attached to the surface through what Van der Waals forces or Van der Waals bond is what is formed between these long chain molecules and the surface. So, they form this bond. Let us say that this is a rubber piece, okay. They form a bond with the surface molecules or the surfaces that exist, right, the surface and then they are subjected to a force. These bonds that are present here, it breaks. So, it sticks, breaks, slips, then again sticks, breaks, slips and so on. So, at the adhesion, at the molecular adhesion level, there is a sticking, slipping, sticking, slipping and so on. So, it is the Van der Waals bond that forms, breaks, forms, breaks and so on, right. But what happens here? What is this hysteresis and what happens here? That is a very interesting phenomena and we already know that when a rubber piece is subjected to loading and loading, it loses energy through this phenomena of hysteresis, okay. Now, let us say that for a moment forget about that. We have normal forces. Obviously, the normal force would give rise to a contact pressure which would act something like this, which would act something like that. Now, when there is a lateral force that is, that this block is subjected to, then obviously, this kind of symmetric distribution, okay, which equilibrates the normal force is no more maintained and this pressure distribution becomes unsymmetric because it has to now equilibrate that lateral force as well. So, what was nice like this, which is equilibrating this, would also have a force which has to equilibrate this and hence the vectorial sum of these two forces would be something like that and with the result that the pressure distribution now shifts. Superpose this on to this, this two phenomena. What really happens at this point is that there is a slip, okay, there is a slip and this whole block can move out of this hill, okay and slide down. In other words, the loaded region, do not look at it as this big. Now, we are talking about this whole distance itself is 1 centimeter, like maximum of 1 centimeter, right. So, keep that in mind. So, what happens is that this slips, it goes over the hill and slips. So, when it goes like that, what was loaded becomes unloaded, becomes unloaded, okay. So, when it slips, it may again get reloaded and so on. So, the frequency of loading, unloading because of these macro, this kind of macro pieces, okay, depends upon the velocity of sliding and is given by simple v by d. The distance between the two, this I would call this as d, then v by d is the, is that frequency with which this slips. The frequency with that stick slip happens is much less. So, if this is around 10 to the power of 4, this would be actually 10 to the power of 8. So, that is the frequency at which it slips. So, in other words, in other words, there are two things that contribute to what we call as friction. There are two things that contribute to what we call as friction. One is the hysteresis loss and the other is this kind of micro-molecular interactions. So, that energy is what gets converted into a frictional resistance in rubber and can be written in a very simple form as the friction forces or the friction coefficient, if you want, can be divided into two categories, one due to addition and the other due to hysteresis, right. So, we can call this, we can, or we can quantify this by means of a simple equation. This is from by Moore in his very good book on friction on, of rubber. There is a book on pneumatic tires, very early book, very good book. So, I am taking this from there. So, that is the reference. So, that is given by addition and let me, let me write down that carefully K 1 into S into E prime by P power R into tan delta and mu hysteresis is equal to T to K 2 into P divided by E prime N into tan delta. S being the effective shear strength, S is the effective shear strength of the material. P is the pressure that is acting, the normal pressure that is acting. The exponent R is usually about 0.2 and N is greater than or equal to 1. So, essentially friction is the result of these two. In order to put this in proper perspective, we will go a bit back and forth, so that we get a macro picture of the tire whole tire. We are going to micro, we are going to molecular level. We look at the link scales again when we summarize, but what I want you to understand is that, is that this is happening in a rolling tire, that is phenomenal. So, a rolling tire is subjected to this kind of phenomenon. So, as it rolls, let us say that these are the tread blocks, that is the carcass on which we have what are called tread blocks, we saw that yesterday. So, these tread blocks go through that kind of cycle, that kind of you know, engulfs the stones that are there, gravel that are there, they develop a bond between the surfaces, all these things happen when this whole tire rolls. So, that is very interesting. You can look at how fast that is going to happen. So, in order to get again a macro picture from a tire perspective, let us see what happens and then again we will come back here. So, let us see what happens in a tire. Let us now consider a tire again, you know in isolation and then tie up after we finish that, we will tie up the concepts that we have explained now with the tire. The first very first thing that we notice in a tire, pneumatic tire is that tire which is like this, say let us say that it is an inflated condition, kits deformed or is deformed when I apply a load and put it on the road and it when it rolls, this deformation again takes place obviously. So, in other words, in other words, there are different radiuses that are present in a tire. One is this free radius. Now, because it gets deformed here, the free radius is not maintained and hence you have at this point, we will call this as loaded radius. So, I have a free radius R, let us say that that is a loaded radius and in between the two, what you do not see here is what is called as a effective radius R e. What is effective radius? Very simple, if this guy is not to be deformed, is not deformed and it just rotates with a angular velocity omega, then the tangential velocity V is given by omega into right. So, in other words, as the wheel rotates with an angular velocity omega and the wheel travels with a longitudinal velocity V, then V is given by omega into R e. So, R e is defined with the same formula that you are all familiar with from fundamental dynamics. Before we go further, let us understand this contact patch. From a plan view, let us say that the contact patch looks like this, lot of niceties in this, we will come to that a bit later. Let us say that that is the contact patch. First things first, when the tire is stationary like that, it is not, omega is not there. So, when this I am saying that this is stationary, then you have a contact patch of course, the region where the tire is in contact with the road. There are different points on the tire which sit at different point on the road. So, they all these guys sit in different points of the road. It is simple to understand, nothing very difficult. On the other hand, let us see what happens to the contact patch as the tire rolls, as the tire rolls. In order to understand that, let us do a small thought experiment. The thought experiment is necessary to dispel some of the ideas which you may have, which I have over the years students asked. So, we are going to do this thought experiment. Let us say that these are the treads or the bristles that are sticking out. So, let us say that you are going to sit there. Do not worry, this is only a thought experiment, you are not going to be hurt. Just sit there.  Now, the tire rolls. So, as the tire rolls what happens, you would go and hit the ground. You would go and hit the ground. So, the new situation would be like this. So, you would have hit the ground here in this region. Let me just extend it. So, it is not that you are going to become zero. So, you will get compressed. So, you will be at this position. You are just going to hit the ground. The first thing is that you are not going to travel in space like this. You are not going to travel in space like this. Then what happens? So, you hit here. Let us say that you are not slipping.  Then what would happen?  Then you are the other friend. He will hit the ground before that guy. So, in other words, in other words, you can imagine that the contact patch is actually traveling over you. It is not that you travel over the contact patch, but the contact patch travels over you because as new guys keep hitting, relatively, you would be moving back in the contact patch. So, in other words, what happens is I will hit here. I will stand here. There is another guy who goes there, someone else and so on. So, with respect to the ground, with respect to the contact pressure, actually I will go, I will be going behind. So, ultimately, I will come to a situation where because of this rolling, I will come to a situation where I am at the end of the contact patch, I will rise up and go out.  You are subjected to a pressure. So, you are subjected to a pressure. So, let us draw that situation. Let us just take that out. You are there. You are subjected to a normal pressure and let us say some force is applied and you are also subjected to a tangential force, which becomes a shear stress and so on, traction. Under these conditions, under these conditions, what actually happens? I will go stick to the ground. As long as possible, I will be at the place. I will be pulled. So, I will be stretched and so on. Depending upon there is a braking or there is acceleration, I will be shifted in the two directions, different directions. But I will stick to my ground because I have already established my relationship with the ground and the nice guy is holding me. And at one point of time, I would not be able to stand there because of all these forces. I have to slip a bit. I will just move. In other words, there is a micro slip. When I, from here, I will just move like that, some micro slip. Then again, I will be subjected to a contact force, which will not be the same as what it was before. We will see that. So, again I may stand here. So, in other words, if at all I move in the contact patch, I move over very short distances, micro distance, micro slip, very short distances. I do not slide or go from here to here. The contact patch, as I said, goes above me and at the maximum I am going to just move like that. So, the first thing that is important to understand is the motion of this contact. It is you are not moving in the contact patch. Contact patch is moving over you. That is the first lesson. Let us get back to the tire again. Let us see how actually the change in radius has an effect on the velocity. So, that is my tire. Since I am going to hit the ground, that is my ground. I cannot penetrate the ground obviously. So, I will be like this. That is the free radius. What did we call as R0? What is that around? I think we should maintain, let us call that as R0. Let me call that as original radius so that, let me call that as R0. If I change a symbol, please let me know so that I do not confuse you with various symbols. Let us say that the original or the undeformed radius R0. So, that is R0. Let us say that the RE factor. What is RE? This is the equal, like we used RE. Equal and radius. That is smaller than this R0. So, let us say that that is RE and the loaded radius RL. Let us now look at what happens at the contact patch. We look at the physics and then we will look at the actual values. Now, again a thought experiment. Go and sit here. My tangential velocity V omega R0 where omega is the angular velocity with which I am rotating. So, there are three conditions that exist in the contact patch. What are these conditions? Three conditions are that there are situations where the radius is more than, so that would be the radius, would be more than RE or equal to R0 more than RE but less than R0 and lastly it will be less than RE or in other words, in other words this is the actual case. In other words, R0 changes to a loaded radius RL and RE sits between the two. So, there is a region. Let us just take that line, this line. When I just hit it, I am R0. Somewhere at this point, my radius is equal to RE, that is the point and somewhere at this point or the center I am RL. Again as I go back, I have RE, go out, I am at R0, just go out. So, there is a continual, continual variation of, continuous variation of radius from R0 back to R0. Clear? Now, let us now look at the velocities. The velocity when the tangent velocity here is omega R0. We tangent, let me be very clear so that you do not get confused. Let us say that, that is the velocity with which the vehicle is moving. Either you can look at the velocity of travel V and a stationary ground or you can say that the wheel is stationary and the ground is moving. It does not matter. It is a relative velocity. Ground is moving in the opposite direction. It does not matter. However, you want to imagine, you can do that and it is not going to make a difference. Now, obviously this velocity, tangential velocity will be more than the velocity of travel which is equal to omega RE. So, in other words, here is a region where the tangential velocities are more than the tangential velocity. Velocity of travel V, we call that as more. Here exactly the same. From here to here, it is less. Here to here, it is more. Get up and go. You are back to or not. Oh, that is a complex situation. Imagine that this is happening as the tire rolls. The guy is really confused. Initially, he is happily coming, hitting the ground. Suddenly, you know, he is slipping in one direction. Then he meets RE and again goes in the other direction. Then again comes back to a situation where he has to go the opposite direction. So, mechanics is very complex and that is what makes tire mechanics very interesting. So, if you look at the direction, you will see that they are in the opposite direction in one direction up to this. From here to here, they will be in the other direction. From here to here, they will be in this direction and it goes up. What are they? They are likely slip. An interesting point is that we just now saw that without that slip, there is no friction. So, your friction concept has to now change because friction is now contributed due to hysteresis. It is that energy loss as well as due to addition. So, without slip, it is an oxymoron, but it is actually like that. Without slip, there is no friction here. So, the tread is subjected to a very complex phenomena at this position. When it breaks, the situation is very different. Added to this are some subtleties. What are the subtleties? We will just mention the subtleties and stop. So, imagine that you are now you are so tired standing there, getting hit all the time in the ground. Let us say that you are going to lie down there happily in a bed like this. Now lying in that bed, you are going to approach the ground. There is already a signal that ground is approaching. How?  Your bed is going to be compressed. So, that is going to be compressed.  So, in a circumferential sense, the radius change results in a circumferential change. So, there is a compression, more compression, tension, in the sense release of compression. So, what is that effect? We will see that in the next class.


Northwestern Germany in the early 16th century was dotted by a number of small ecclesiastical states, each run by a prince bishop. The state was run by aristocratic clerics who elected one of their own as bishop. Generally these bishops were secular lords who were not ordained. By bargaining over taxes the capital city of each of these states had usually rested for itself a degree of autonomy. The clergy, which constituted the ruling elite of the state, exempted themselves from taxation while imposing very heavy taxes on the rest of the populace. Generally the capital cities came to be run by their own power elite, an oligarchy of guilds, which used government power to cartelise their various professions and occupations. The largest of these ecclesiastical states in northwest Germany was the Bistropic of Münster, and its capital city of Münster, a town of some 10,000 people, was run by the town guilds. The Münster guilds were particularly exercised by the economic competition of the monks, who were not forced to obey guild restrictions and regulations. During the peasants war the capital cities of several of these states, including Münster, took the opportunity to rise in revolt, and the bishop of Münster was forced to make numerous concessions. With the crushing of the rebellion however, the bishop took back the concessions and re-established the old regime. By 1532 however, the guilds, supported by the people, were able to fight back and take over the town, soon forcing the bishop to recognise Münster officially as a Lutheran city. It was not destined to remain so for long however. From all over the northwest hordes of anabaptist enthusiasts flooded into Münster, seeking the onset of the new Jerusalem. From the northern Netherlands came hundreds of Melchiorites, followers of the itinerant visionary Melchior Hofmann. Hofmann, an uneducated Furies apprentice from Swabia in southern Germany, had for years wandered through Europe, preaching the imminence of the Second Coming, which he had concluded from his researches would occur in 1533, the 15th Centenary of the Death of Jesus. Melchiorism had flourished in the northern Netherlands, and many adepts now poured into Münster, rapidly converting the poorer classes of the town. Meanwhile, the anabaptist cause in Münster received a shot in the arm when the eloquent and popular young minister, Bernd Rothman, a highly educated son of a town blacksmith, converted to anabaptism. Originally a Catholic priest, Rothman had become a friend of Luther and the head of the Lutheran movement in Münster. Converted to anabaptism, Rothman lent his eloquent preaching to the cause of communism, as it had supposedly existed in the primitive Christian church, holding everything in common with no mine and thine, and giving to each according to his need. In response to Rothman's reputation, thousands flocked to Münster, hundreds of the poor, the ruthless, those hopelessly in debt, and people who, having run through the fortunes of their parents, were earning nothing by their own industry. People in general who were attracted by the idea of plundering and robbing the clergy and the richer burgers. The horrified burgers tried to drive out Rothman and the anabaptist preachers, but to no avail. In 1533, Melchior Rothman, sure that the second coming would happen any day, returned to Strasbourg where he had had great success calling himself the prophet Elias. He was promptly clapped in jail and remained there until his death a decade later. Rothman, for all the similarities with the others, was a peaceful man who counseled non-violence to his followers. After all, if Jesus were eminently due to return, why commit against unbelievers? Rothman's imprisonment, and of course the fact that 1533 came and went without a second coming, discredited Melchior, and so his Münster followers turned to far more violent, post-millennialist prophets, who believed that they would have to establish the kingdom by fire and sword. The new leader of the coercive anabaptists was a Dutch baker from Harlem, one Jan Mathis. Reviving the spirit of Thomas Münster, Mathis sent out missionaries or apostles from Harlem to re-baptise everyone they could, and to appoint bishops with the power to baptise. When the new apostles reached Münster in early 1534, they were greeted as we might expect with enormous enthusiasm. Caught up in the frenzy, even Rothman was re-baptised once again, followed by many ex-nuns and a large part of the population. Within a week, the apostles had re-baptised 1,400 people. Another apostle soon arrived, a young man of 25 who had been converted and baptised by Mathis only a couple of months earlier. This was Jan Bockelsen, who was soon to become known in song and story as Johan of Leiden. Though handsome and eloquent, Bockelsen was a troubled soul having been born the illegitimate son of the mayor of a Dutch village by a woman's serf from West Valia. Bockelsen began life as an apprentice tailor, married a rich widow and then went bankrupt when he set himself up as a self-employed merchant. In February 1534, Bockelsen won the support of the wealthy cloth merchant, Burnt Nipperdollink, the powerful leader of the Munster guilds and truly married Nipperdollink's daughter. On the 8th of February, son-in-law and father-in-law ran wildly through the streets together, calling upon everyone to repent. After much frenzy, mass writhing on the ground and the seeing of apocalyptic visions, the Anabaptist rose up and seized the town hall, winning legal recognition for their movement. In response to this successful uprising, many wealthy Lutherans left town and the Anabaptists, feeling exuberant, sent messages to surrounding areas, summoning everyone to come to Munster. The rest of the world they proclaimed would be destroyed in a month or two. Only Munster would be saved to become the new Jerusalem. Thousands poured in from as far away as Flanders and Frisia in the northern Netherlands. As a result, the Anabaptists soon won a majority on the town council and this success was followed three days later, on the 24th of February, by an orgy of looting of books, statues and paintings from the churches and throughout the town. Soon Jan Mathis himself arrived, a tall gaunt man with a long black beard. Mathis, aided by Bockelson, quickly became the virtual dictator of the town. The coercive Anabaptists had at last seized a city. The great communist experiment could now begin. The first mighty program of this rigid theocracy was of course to purge the new Jerusalem of the unclean and the ungodly, as a prelude to their ultimate extermination throughout the world. Mathis called therefore for the execution of all remaining Catholics and Lutherans, but Nipidolink's call ahead prevailed, since he warned Mathis that slaughtering all other Christians than themselves might cause the rest of the world to become edgy, and they might all come and crush the new Jerusalem in its cradle. It was therefore decided to do the next best thing, and on 27th of February the Catholics and Lutherans were driven out of the city in the midst of a horrendous snowstorm. In a deed prefiguring communist Cambodia, all non-Anabaptists including old people, invalids, babies and pregnant women were driven into the snowstorm and all were forced to leave behind all their money, property, food and clothing. The remaining Lutherans and Catholics were compulsorily rebaptised and all refusing this administration were put to death. The expulsion of all Lutherans and Catholics was enough for the bishop, who began a long military siege of the town the next day on 28th of February. With every person drafted for siege work, Jan Mathis launched his totalitarian communist social revolution. The first step was to confiscate the property of the expelled. All their worldly goods were placed in central depots and the poor were encouraged to take according to their needs, the needs to be interpreted by seven appointed deacons chosen by Mathis. When a blacksmith protested at these measures imposed by Dutch foreigners, Mathis arrested the courageous Smithy. Summoning the entire population of the town, Mathis personally stabbed, shot and killed the godless blacksmith as well as throwing into prison several eminent citizens who had protested against his treatment. The crowd was warned to profit by this public execution and they obediently sang a hymn in honour of the killing. A key part of the Anabaptist reign of terror in Munster was now unveiled. Unerringly just as in the case of the Cambodian communists four and a half centuries later, the new ruling elite realised that the abolition of private ownership of money would reduce the population to total slavish dependence on the men of power. And so Mathis, Rothman and others launched a propaganda campaign that it was un-Christian to own money privately, that all money should be held in common, which in practice meant that all money whatsoever must be handed over to Mathis and his ruling clique. Several Anabaptists who kept or hid their money were arrested and then terrorised into crawling to Mathis on their knees, begging forgiveness and beseeching him to intercede with God on their behalf. Mathis then graciously forgave the sinners. After two months of severe and unrelenting pressure, a combination of propaganda about the Christianity of abolishing private money and threats and terror against those who failed to surrender, the private ownership of money was effectively abolished in Munster. The government seized all the money and used it to buy or hire goods from the outside world. Wages were doled out in kind by the only remaining employer, the theocratic Anabaptist state. Food was confiscated from private homes and rationed according to the will of the government deacons. Also to accommodate the immigrants, all private homes were effectively communised, with everyone permitted to quarter themselves anywhere. It was now illegal to close, let alone lock doors. Communal dining halls were established where people ate together to readings from the Old Testament. This compulsory communism and reign of terror was carried out in the name of community and Christian love. All this communisation was considered the first giant steps towards total egalitarian communism, where as Rothman put it, all things were to be in common, there was to be no private property and nobody was to do any more work, but simply trust in God. The workless part, of course, somehow never arrived. A pamphlet sent in October 1534 to other Anabaptist communities hailed the new order of Christian love through terror. For not only have we put all our belongings into a common pool under the care of deacons and live from it according to our need, we praise God through Christ with one heart and mind, and are eager to help one another with every kind of service. And accordingly everything which has served the purposes of self-seeking and private property, such as buying and selling, working for money, taking interest and practising usury, or eating and drinking the sweat of the poor, and indeed everything which offends against love, all such things are abolished amongst us by the power of love and community. With high consistency the Anabaptists of Munster made no pretense about preserving intellectual freedom while communising all material property, for the Anabaptists boasted of their lack of education and claimed that it was the unlearned and the unwashed who would be the elect of the world. The Anabaptist mob took particular delight in burning all the books and manuscripts in the Cathedral Library, and finally in mid-March 1534 Mathis outlawed all books, except the Good Book, the Bible. To symbolise a total break with the sinful past, all privately and publicly owned books were thrown upon a great communal bonfire. All this ensured, of course, that the only theology or interpretation of the scriptures open to the Munsterites was that of Mathis and the other Anabaptist preachers. At the end of March however, Mathis' swollen hubris laid him low, convinced at Easter time that God had ordered him and a few of the faithful to lift the bishop's siege and liberate the town, Mathis and a few others rushed out of the gates at the besieging army and were literally hacked to pieces. In an age when the idea of full religious liberty was virtually unknown, one can imagine that any Anabaptists whom the more orthodox Christians might get hold of would not earn a very kindly reward. The death of Mathis left Munster in the hands of young Bockelson, and if Mathis had chastised the people of Munster with whips, Bockelson would chastise them with scorpions. Bockelson wasted little time in mourning his mentor. He preached to the faithful, God will give you another profit, it will be more powerful. How could this young enthusiast top his master? Early in May, Bockelson caught the attention of the town by running naked through the streets in a frenzy, falling into a silent three-day ecstasy. When he rose again, he announced to the entire populace a new dispensation that God had revealed to him. With God at his elbow, Bockelson abolished the old functioning town offices of council and burgamasters and installed a new ruling council of 12 elders, with himself, of course, as the eldest of the elders. The elders were now given total authority over the life and death, the property and the spirit of every inhabitant of Munster. A strict system of forced labor was imposed, with all artisans not drafted into the military, now public employees, working for the community for no monetary reward. This meant, of course, that the guilds were now abolished. The totalitarianism in Munster was now complete. Death was now the punishment for virtually every act, good or bad. Capital punishment was decreed for the high crimes of murder, theft, lying, avarice and quarrelling. Also death was decreed for every conceivable kind of insubordination, the young against their parents, wives against their husbands and, of course, anyone at all against the chosen representatives of God on earth, the totalitarian government of Munster. Burnt Nipperdolink was appointed high executioner to enforce the decrees. The only aspect of life previously left untouched was sex, and this now came under the hammer of Bockelson's total despotism. The only sexual relation permitted was marriage between two Anabaptists. Sex in any other form, including marriage with one of the godless, was a capital crime. But soon Bockelson went beyond this rather old fashioned credo and decided to establish compulsory polygamy in Munster. Since many of the ex-bellies had left their wives and daughters behind, Munster now had three times as many marriageable women as men, so that polygamy had become technologically feasible. Bockelson converted the other rather startled preachers by citing polygamy among the patriarchs of Israel, as well as by threatening dissenters with death. Compulsory polygamy was a bit too much for many of the Munsterites who launched a rebellion in protest. The rebellion, however, was quickly crushed and most of the rebels put to death. Execution was also the fate of any further dissenters, and so by August 1534 polygamy was coercively established in Munster. As one might expect, young Bockelson took an instant liking to the new regime, and before long he had a harem of 15 wives, including Dvarah, the beautiful young widow of Jan Mathis. The rest of the male population also began to take to the new decree as ducks to water. Many of the women did not take as kindly to the new dispensation, and so the elders passed a law ordering compulsory marriage for every woman under, and presumably also over, a certain age, which usually meant being a compulsory third or fourth wife. Moreover, since marriage among the godless was not only invalid, but also illegal, the wives of the expellees now became fair game, and were forced to marry good Anabaptists. Refusal to comply with the new law was punishable, of course, by death, and a number of women were actually executed as a result. Those old wives who resented the new wives coming into their household were also suppressed, and their quarrelling was made a capital crime. Many women were executed for quarrelling. But the long arm of the state could reach only just so far, and in their first internal setback, Bockelson and his men had to relent and permit divorce. Indeed, the ceremony of marriage was now outlawed totally, and divorce made very easy. As a result, Munster now fell under a regime of what amounted to compulsory free love. And so, within the space of only a few months, a rigid puritanism had been transmuted into a regime of compulsory promiscuity. Meanwhile, Bockelson proved to be an excellent organiser of a besieged city. Compulsory labour, military and civilian was strictly enforced. The bishops' army consisted of poorly and irregularly paid mercenaries, and Bockelson was able to induce many of them to desert by offering them regular pay. Pay for money, that is, in contrast to Bockelson's rigid internal moneyless communism. Drunken ex-murcenaries were, however, shot immediately. When the bishop fired pamphlets into the town, offering a general amnesty in return for surrender, Bockelson made reading such pamphlets a crime punishable by, of course, death. At the end of August 1534, the bishops' armies were in disarray, and the siege temporarily lifted. Jan Bockelson seized this opportunity to carry his egalitarian communist revolution one step further. He had himself named King and Messiah of the last days. Proclaiming himself King might have appeared tacky and perhaps even illegitimate. And so Bockelson had one Ducenture, a goldsmith from a nearby town and a self-proclaimed prophet, do the job for him. At the beginning of September, Ducenture announced to one and all a new revelation. Jan Bockelson was to be king of the whole world, the heir of King David, to keep that throne until God himself reclaimed his kingdom. Unsurprisingly, Bockelson confirmed that he himself had had the very same revelation. Ducenture then presented a sword of justice to Bockelson, anointed him and proclaimed him king of the world. Bockelson, of course, was momentarily modest. He prostrated himself and asked guidance from God. But he made sure to get that guidance swiftly. And it turned out, mirabile dictu, that Ducenture was right. Bockelson proclaimed to the crowd that God had now given him power over all nations of the earth. Anyone who might dare to resist the will of God shall without delay be put to death with the sword. And so, despite a few mumbled protests, Jan Bockelson was declared king of the world and messiah. And the Anabaptist preachers of Munster explained to their bemused flock that Bockelson was indeed the messiah as foretold in the Old Testament. Bockelson was rightfully the ruler of the entire world, both temporal and spiritual. It often happens with egalitarians that a whole, a special escape hatch from the drab uniformity of life, is created for themselves. And so it was with King Bockelson. It was, after all, important to emphasise in every way the importance of the messiah's advent. And so Bockelson wore the finest robes, metals and jewellery. He appointed courtiers and gentlemen at arms who also appeared in splendid finery. King Bockelson's chief wife, Divara, was proclaimed queen of the world and she too was dressed in great finery and had a suite of courtiers and followers. This luxurious court of some 200 people was housed in fine mansions requisitioned for the occasion. A throne draped with a cloth of gold was established in the public square and King Bockelson would hold court there, wearing a crown and carrying a scepter. A royal bodyguard protected the entire procession. All Bockelson's loyal aides were suitably rewarded with high status and finery. Nipah Dolink was the chief minister and Rothman royal orator. If communism is the perfect society, somebody must be able to enjoy its fruits and who better but the messiah and his courtiers. Though private property and money was now abolished, the confiscated gold and silver was now minted into ornamental coins for the glory of the new king. All horses were confiscated to build up the king's armed squadron. Also names in Munster were transformed. All the streets were renamed. Sundays and feast days were abolished and all newborn children were named personally by the king in accordance with a special pattern. In a starving slave society such as communist Munster, not all citizens could live in the luxury enjoyed by the king and his court. Indeed the new ruling class was now imposing a rigid class oligarchy seldom seen before. So that the king and his nobles might live in high luxury, rigorous austerity was imposed on everyone else in Munster. The subject population had already been robbed of their houses and much of their food, now all superfluous luxury among the masses was outlawed. Clothing and bedding were severely rationed and all surplus turned over to King Bockelson under pain of death. Every house was searched thoroughly and eighty-three wagon loads of surplus clothing collected. It is not surprising that the deluded masses of Munster began to grumble at being forced to live in abject poverty while the king and his courtiers lived in extreme luxury on the proceeds of their confiscated belongings. And so Bockelson had to beam them some propaganda to explain the new system. The explanation was this. It was all right for Bockelson to live in pomp and luxury because he was already completely dead to the world and the flesh. Since he was dead to the world in a deep sense his luxury didn't count. In the style of every guru who has ever lived in luxury among his credulous followers he explained that for him material objects had no value. How such logic can ever fool anyone passes understanding. More important Bockelson assured his subjects that he and his court were only the advanced guard of the new order. Soon they too would be living in the same millennial luxury. Under their new order the people of Munster would forge outward armed with God's will and conquer the entire world exterminating the unrighteous after which Jesus would return and they would all live in luxury and perfection. Equal communism with great luxury for all would then be achieved. Greater descent meant of course greater terror and King Bockelson's reign of love intensified its intimidation and slaughter. As soon as he proclaimed the monarchy the prophet Deuconshire announced a new divine revelation. All who persisted in disagreeing with or disobeying King Bockelson would be put to death and their very memory blotted out. They would be extirpated forever. Some of the main victims to be executed were women, women who were killed for denying their husband's their marital rights, for insulting a preacher or for daring to practice bigamy, polygamy of course being solely a male privilege. Despite his continual preaching about marching forth to conquer the world King Bockelson was not crazy enough to attempt that feat especially since the bishops army was again besieging the town. Instead he shrewdly used much of the expropriated gold and silver to send out apostles and pamphlets to surrounding areas of Europe attempting to rouse the masses for Anabaptist revolution. The propaganda had considerable effect and serious mass risings occurred throughout Holland and Northwestern Germany during January 1535. A thousand armed Anabaptists gathered under the leadership of someone who called himself Christ Son of God. And serious Anabaptist rebellions took place in West Frisia in the town of Minden and even in the great city of Amsterdam where the rebels managed to capture the town hall. All these risings were eventually suppressed with the considerable help of betrayal to the various authorities of the names of the rebels and of the location of the munition dumps. The princes of Northwestern Europe by this time had had enough and all the states of the Holy Roman Empire agreed to supply troops to crush the monstrous and hellish regime at Munster. For the first time in January 1535 Munster was totally and successfully blockaded and cut off from the outside world. The establishment then proceeded to starve the population of Munster into submission. Food shortages appeared immediately and the crisis was met with characteristic vigor. All remaining food was confiscated and all horses killed for the benefit of feeding the king, his royal court and his armed guards. At all times the king and his court ate and drank well while famine and devastation raged throughout the town of Munster and the masses ate literally everything even inedible that they could lay their hands on. King Bockelson kept his rule by beaming continual propaganda and promises to the starving masses. God would definitely save them by Easter or else he would have himself burned in the public square. When Easter came and went Bockelson craftily explained that he had meant only spiritual salvation. He promised that God would change cobblestones to bread and of course that did not come to pass either. Finally Bockelson, long fascinated with the theatre, ordered his starving subjects to engage in three days of dancing and athletics. Dramatic performances were held as well as a black mass. Starvation however was now becoming all-pervasive. The poor hapless people of Munster were now doomed totally. The bishop kept firing leaflets into the town promising a general amnesty if the people would only revolt and depose King Bockelson and his court and hand them over. To guard against such a threat Bockelson stepped up his reign of terror still further. In early May he divided the town into 12 sections and placed a duke over each one with an armed force of 24 men. The dukes were foreigners like himself as Dutch immigrants they were likely to be loyal to Bockelson. Each duke was strictly forbidden to leave his section and the dukes in turn prohibited any meetings whatsoever of even a few people. No one was allowed to leave town and any court plotting to leave helping anyone else to leave or criticising the king was instantly beheaded usually by King Bockelson himself. By mid June such deeds were occurring daily with the body often quartered and nailed up as a warning to the masses. Bockelson would undoubtedly have let the entire population starve to death rather than surrender but two escapades betrayed weak spots in the town's defence and on the night of the 24th of June 1535 the nightmare New Jerusalem at last came to a bloody end. The last several hundred Anabaptist fighters surrendered under an amnesty and were promptly massacred. And Queen Divara was beheaded. As for ex-King Bockelson he was led about on a chain and the following January along with Nipah Dolink was publicly tortured to death and their bodies suspended in cages from a church tower. The old establishment of Munster was duly restored and the city became Catholic once more. The stars were once again in their courses and the events of 1534-35 understandably led to an abiding distrust of mysticism and enthusiast movements throughout Protestant Europe.


The one and only, Lars, Lars Sarge, that also goes with freedom of privacy as well. Indeed. Anonymity. I know many people, including myself, hate Big Brother, Google tracking everything you do. It's like George O'Villain 1984, I agree with you 100%. And here's a kicker, right? Anonymity belongs to everyone. Anybody that wants to go into public service that is going to acquire power and wield it over others, they need to have transparency. So transparency should be directly linked up, should be directly correlated with power, right? If me and you have zero power in the way of governments, within reason, almost zero power, we do have a lot of power. We're not using that power collectively yet in certain western countries. It's beginning to, right? But we as individuals have zero power on how our governments conduct themselves, right? That means we deserve 100% anonymity. Those in government who control hundreds of billions of dollars of taxpayer funds have to have complete transparency. That's the way I think it should work. It should be a direct correlation to power, right?


Everybody for a street ripping a box of 2023 Bowman draft choice for Stephen H. Thanks, Stephen and good luck Let's go Heck yeah great start Max Clark Choice out of the 150 58 of 150 Max Clark Congrats even killed it, buddy It's a thick sleeve Fince leave in a mag And 58 150 on the Max Clark choice auto How it'll do right there Next is a refractor first auto of Kemp alderman number 161 of 499 That's a decent hit to a second rounder and a cap it off as a base auto of Hero Wyatt Congrats, Stephen big-time Clark there for you, sir Alderman solid to we will get those out to you


Hi you guys, Lindsay here. Welcome back to my channel Inside the Hymn. The last time we talked about sewing room organization we worked on this section of my sewing room, Sunny, not included, and today I want to talk about another area of my sewing room equally as important as storing notions and that is how I store my sewing patterns. Here is a little hallway that leads to a bathroom behind my dress form and in that hallway was some built-in shelving and so that is where I decided to store my sewing patterns. They are all in these boxes here. These are half file boxes made by in place and I got them at Staples They're cardboard they come flat like blankers boxes do and then you fold them up to make a box yourself and They're perfect for storing patterns because the patterns all fit in there standing up back to back Which is really cool. I Love the boxes. They are perfect, but there's like little to no Personality on the boxes whatsoever So I decided I wanted to make some cute little tags that would represent What kind of patterns are in the corresponding box? I organize my patterns by garment type So I have separates I have tops I have bottoms I Have a category called other which has like accessories like swimsuits and pajamas and stuff like that I have jackets and outerwear and then I have dresses So in order to make the gift tags, I went to my trusty Cricket maker which also gets stored down here So you can get a view of all of the shelves But in order to make these I knew I wanted them to look kind of like gift tags I knew I wanted them to have some kind of hole in the middle so that I could tie some Ribbon through them and I just thought the cricket maker would be perfect for that because who likes cutting out circles with scissors I know I don't and then I just used some metallic iron on and some regular black iron on in Order to create the icon and the text that would signify What the label represented so the cricket maker was perfect just as I figured I have created a Design that any of you can use and download. So let me show you how I Use the design space and cricket maker to make these adorable pattern box tags Okay, when you click the link in the description box below you will come to a Canvas in design space that looks just like this and this looks a lot like our Label tags look so let me show you what we're looking at here. We have the Fabric for the one side that is going to have the icons on it. So for me that was the pink gingham Then we have our icons which were in the gold metallic Then we have the back quote-unquote of the tags This was that's like white or cream twill and then we have the text that goes on each of those and then the yellow Tags are slightly smaller than the rest of them and this is our interfacing Okay, and once you're ready to cut out your materials, then you're going to click the make it button and This is going to separate everything by material So this black mat here is going to have all of your little icons you will need to mirror those and Then these peach ones here are going to be fabric number one If you have a larger mat a 12 by 24 you can certainly combine these all into one all into one mat and Do one cut that way? This is the text that you're going to need again. You'll need to mirror that and Then we have our interfacing and then finally our second fabric I am going to be doing a companion blog that's going to outline all of this I don't feel like you need to write it all down or you know memorize any of this I'm going to have step-by-step and a companion blog for you I just kind of want to go through it on video so you can kind of get an idea of what we're looking at here From there you're going to continue. So it's got my maker machine recognized We are working on mat number one indicated here We need to set our material to iron on since that's what we're doing and make sure that the fine point blade is In the machine, which it wasn't that was my rotary blade So you just pop it in I can do it one-handed super simple And then you load your mat like so There's a little arrow flushing indicating loading it Do not load properly We're gonna try again and Then the cricket logo blinks and you just click that and it goes to town There we go. Not sure if y'all can see There we go the cuts that were all made in there perfect Then we go back to our machine here and you can see that it immediately prompts you to move on to number two so Number two is going to be a canvas so I need to Edit the material and I want to go to browse all materials and then I want to search for canvas and It's got canvas here So you just select that and click done and Then we need to switch our rotary blade or switch from our fine point blade To our rotary blade and is literally this simple. You just pop out one Pop in the other Can even do it with one hand and as you guys know that's typically a struggle for me on some tasks okay, so I've got my Canvas fabric here super cute so again, I need to load it up and Click the flashing little button Perfect Okay, what the visual tutorial because you're literally just going to repeat what you've already done in order to cut out the text and then the second set of Fabric and your interfacing following the exact same steps that we just went over All right, so I have everything cut and weeded I am in my kitchen now so that I can use the easy press to adhere the iron on to the white solid portion of the labels and then I have all of my little Clothing images stacked and ready to go on top of the gingham fabric So I am going to use the reference chart for cotton canvas For the light metallic Iron-on type and so I've set my machine to 270 for 40 seconds and I'm going to Apply all of the iron on vinyl I've also cut out interfacing and I'm going to apply that to the back sides of this as well So I will be back after all of that is done Okay back in the sewing room now, and I have paired up the image with the text So dresses with dresses Pants with bottoms the hat goes with other This is separates. This is tops and this is jackets So you have a couple of options here depending on how finished or It's whatever you want these to look in terms of Combining the front and the back together. So your options or the options that I can think of include Going to your regular sewing machine and stitching a quarter of an inch around this edge here and then using pinking shears to pink the edges so that they are that little Zigzag and prevent some of the fraying You can go to your serger and you can serge around all of these edges Or you can apply bias tape to all of the edges You might have some trouble around the corners depending on how good you are with bias tape But that is certainly an option and will completely enclose your raw edges I am going to search all of mine Using white thread and then for the center circle here I'm going to go to my regular machine and set it to zigzag stitch and just like you would machine applique Zigzag all the way around this circle. It's not going to look Even and precise and that's okay like I'm kind of okay with this looking a little bit crafty and a little bit scrappy you could also Seal up the raw edges here with some fray check That's about all I can think of because you can't get pinking shears in here and you can't get a serger in here So yeah with that and remember you're going to have your ribbon going through there, too So a lot of that stitching is going to be hidden But let me sew these together wrong sides together and I'll show you the finished product Okay, they are all completely sewn together. You can see my surge all along the edges and my charming Zigzag stitch around the hole just to make sure that all my surging stitches at the ends where I just cut them off Stayed and didn't start to unravel. I did apply some liquid stitch to all of the five corners One two three four. Oh, sorry six six corners I just put some on my finger and then use my finger to just smush it on there and Press the threads down so that it kind of gave it a neater finish And then I wouldn't have to worry about the surging stitches unraveling Okay, and here it is attached to my box all I did was punch a hole through the lid And then I just tied off a knot in the back um for your Tie I mean again, you have a lot of freedom here um, you can use bias tape Coating you can use ribbon. You could even use fabric strips. Um, I'm using twill tape Because it's what I had on hand and it's nice and sturdy and the color um coordinated really well, so I'm just tying off um about a I guess a four or five inch piece and then Just attaching it to my box and it's going to hang like that so The the thought behind putting the words on the back was in case it gets flipped over You would still know what it was. I think i'm going to place them all with the um metallic icon on the outside Instead of alternating some I think i'm just going to use this and maybe one day i'll change my mind and Put these on the outside. I don't know. It's really up to you how you want to display either side or both sides of your um tag Obviously the longer that this is the more likely it will Twist and turn around so if that's a feature that you like Then make your ribbon a little bit longer. All right, and there you have it. Those are my diy pattern box tags or labels made with my Cricut maker I really love them. I think it adds a lot of personality and a lot of color to this section of my sewing room and It makes me smile. I love the gingham. I love the gold And they're just really sweet and personal which I love So hopefully you will get around to making these for yourself Um, if you have any questions for me about how to make them Please leave them in the comments below and I will be sure to get back to you But until I hear from you, I'll see you again soon. Bye


And welcome back to another episode of Amir Approved. In today's episode I have Yaron Brooke. Yaron Brooke is an Israeli-American entrepreneur, writer, activist. He is an objectivist and current chairman of the board at the Ayn-Ren Institute. So before we continue, a little bit house cleaning. Number one, we did this video a day ago and Zoom was having some issues and there's some bandwidth issues. So for the first one to two minutes of the video has been cut off due to the very nature that you couldn't even see it here properly. There are some parts within this interview that might be glitchy once again for bandwidth issues. But you're gonna really enjoy this episode. We talk about why free markets are very important, why individual rights supersede nation-state rights and why we must, I can't stress this enough, we must focus on sovereign individual rights. We must focus on free markets, freedom of speech and freedom of expression for us to have a better global society. I hope you guys enjoyed today's episode, now on with the show. Well, the reason why I brought you on the show is I've been watching you for a while and you talk about the free market. The best thing is where you go around to the university, specifically in Europe and you talk about the free market and you bring up the story is like, did Apple create more opportunities for people as opposed to like say governments, right? And how many people came out of poverty towards the free market? And in our current situation with the pandemic, with the coronavirus and the United States government doing all the, and not just the US, every centralized federal reserve around the world doing bailouts, it's more or less looking like to me this whole notion and in the last like 20, 30 years, it's been kind of being mitigated. But the whole notion on free markets, like we don't really don't live in a free market system anymore, do we? No, we haven't lived in a free market for a long, long time and every decade it gets worse. So maybe it got a little bit better in the 80s with Reagan and Thatcher, but generally in Canada maybe it got better in the 90s. But generally the amount of regulation, the amount of controls, the amount of intervention has only increased decade by decade since probably 1914 or something in the US at least. Yeah, and the last thing I read, so the bailout, part of the proposition for this bailout was they're not even giving money, they're literally buying equities within the companies. And so like the classical definition of socialism is the means of production. So when I read this, I'm like, is this like socialism, like hidden socialism? Like what is this? So I don't think they're actually gonna buy equities. I think they've walked away from that.  What this is is a form of fascism, of economic fascism. Fascism, when applied to economics, put aside the racism, the Nazism, just fascism is controlling the economy without owning the means of production. So what they do is they say, oh no, your company's yours, you own it, but you can't do this, you can't do that. You can't pay your employees less than this. You can't play your CEO more than that. They tell you exactly what to do and how to do it. So in a sense, they control every aspect of your business, but you have a piece of paper saying it's yours. So what we get, and this is how they dull the American people and how they get this American people to go along, because they pretend to the American people, oh no, we're still capitalist. We're still private property. We still believe in markets. And the American people say, okay, we'll find them. But what they don't realize is no, they're no markets. There's no private property. There's no businesses. Everything is, to some extent, a large extent controlled by the government. So we live today in a mixed economy with a lot of state control and a little bit of freedom. And the piece that's free keeps shrinking.  Of course. Politicians, as soon as they see a crisis, the first thing they jump in is more controls, more limitations, more power for them. Yeah, and I always tell people like, listen, I'm a serial entrepreneur. I love building businesses. I love the challenge. And when you look at the reality, it's daunting because it's like, how on earth does a brand new startup compete? The answer, it's no. Like when you have government-backed companies that have a bankroll that's unlimited, that has policies and regulations that stifle, especially these patent awards that they have, which is ridiculous.  I can't even do anything. Yeah, I mean, what government does is it creates, it provides monopolistic powers to companies. It creates regulations that barbie from entering. And if you think about it, that's what's gonna happen when you give politicians a lot of power. So I always, people like to blame the businessman. Oh, the business man manipulate the government, but it's not, it's the government. My favorite story here is, in the 1990s, when Microsoft was the largest company in the world, they had the highest market cap in the world, they spent a lobbying in Washington DC exactly $0.00. Never went to DC, didn't have lawyers there, didn't have lobbyists, no buildings, nothing. And Congress said, Microsoft, we wanna talk to you.  And literally, these congressmen started yelling at them and Aaron Hatch, who is a Republican from Utah, stood up and he was a young senator then. And he said, you guys need to start spending money here. You guys need to start lobbying. You guys need to build a building here in DC. You better start lining our pockets. He didn't say it that way, but basically that's the implication. Otherwise you're in trouble.  You've got nothing to give us. We create jobs. We're producing, we're busy competing, right? Six months later, not gonna do it, Microsoft. We're from the Justice Department. And we're here because you're violating antitrust laws. What were they doing? They were offering a product for free. Like you're too young to remember this, but when the first internet browsers came out, you had to pay for them. Downloaded Netscape and you had to pay 70 bucks to use it. And Microsoft was offering internet explorer for free. So then they went through court cases 10 years and then another 10 years of a government regulator sitting at Microsoft and telling them what they couldn't, couldn't do and controlling everything. This is when Bill Gates left the company and everything, what was the lesson Microsoft learned? Yeah, we better have somebody in Washington so this doesn't happen again. So how much money they spent today on lobbying? Tens of millions of dollars. So for businesses, a lot of the lobbying is just self-defense. Now it's true, after a while, when they get into the habit of going to politicians, they start asking for favors and they start manipulating the market and start protecting themselves. But the only way to get rid of cronyism is to get rid of government power over the economy. I would love to rewrite the American constitution and have a separation of state from economics. Government should have no role in economics. I agree. I always say, Nassim Tlaib has a good saying.  I think communism is great with my family. It works perfectly between my mom, my brother, my sister. I know them. It's a small group of people. That's it. Beyond that, it doesn't work, right? So the higher level you go up, it has to be... Even in the family, it's not true that you sacrifice some for the sake of others. It's not about sacrifices and it's not about equality. It's not about equality. We don't, you know, the kids don't have as much say as I do. No. My home, I bring the money in. My rules, that's like communism. So it's not some, you know, there's nothing good about egalitarianism. There's nothing good about sacrifice. What the home is, is it again, it's contracts and trade. When you have a child, you basically having entered into an implicit contract to take care of that child for 18 years and do your best to produce a good human being. So you take care of them. You're not sacrificing. You committed to this any more than a business sacrifices when it pays its employees because it's got a contract with them. No, that's what they do, right? And with your spouse, even if let's say she stays home and you work, it's not that you're not sharing the money equally because no, there's a trade there, right? You have a relationship that is fundamentally a trade relationship. Yeah, there's definitely not equal share of money. I'll tell you that much. No, egalitarianism is a pipe dream. Communism is evil through and through. There's nothing good about communism and not in the family, not outside the family. I mean, if Nassim was serious and he actually practiced communism in the household, his wife would leave. So it brings me to that question though, it's like I'm a 100% firm believer that the government's only responsibility is military defense and private property protection. That's it. Everything else, education, leave, private corporation, that's it, leave. You should just defend my freedom of rights, speech, my sovereign individual, protect the borders and protect my right on property.  Correct, correct. But at the exact same time what we're seeing is the opposite. We're seeing the bureaucracons as I call them grow in employees every single year. So it's not the opposite. The government increases by size every single year. You can't fire these people, it's impossible. So they have no accountability whatsoever. So they can make a million times mistakes but no one's held accountable for these mistakes. And yet here we are sitting back and we're preaching what Iran talked about, individual responsibility, self-sovereanship, more or less kind of like the non-aggressive principles but I'm also a realist when I see right now I still think if I'm looking around the world still United States is still one of the best countries per se comparing to the global. Even here in Canada, I don't have the same constitutional rights as you guys have in United States. Freedom of speech is not really freedom of speech in Canada to be honest with you. I can end up to jail saying some things over here.  And the question is what can we do? Is there any actual steps that we can take to change things? I mean the only thing, I mean people always want shortcuts and they always want a quick solution to these things but it doesn't work that way unfortunately. I wish there was and I don't know if there is one. I don't know. To me it's about education, education, education. It's about speaking, speaking, speaking. It's about doing podcasts and writing editorials and recommending people read out with shrugged and trying to get the word out there to people. People have been incockated with an ideology of what I meant called altruism. An ideology that says that basically your life, your happiness is not what's important. Your moral duty, your moral responsibility is to take care of others. And if you have to sacrifice for that, self-sacrifice for that, if you're worse off for that, then that's okay. That's why we view Mother Teresa as a moral hero, right? Because she suffered to help other people. Bill Gates helped many more people than Mother Teresa did but he made money doing it so that's a no-no.  Now that is incockated through Christianity, that's incockated through our secular philosophers, that's incockated from every direction in the culture and that's what we have to overcome. We have to undo the programming that so many people have just accepted and bought into and the revolution really is not about economics or politics, it's really an ethical revolution. We have to teach people that their life is theirs, that they should be pursuing their happiness, not just because that's what their self-help gurus say, but that's because it's their moral responsibility. And the only way they can pursue their happiness is by taking personal responsibility, by thinking for themselves, by producing for themselves and that people who become dependent on government are never gonna be happy, cannot be happy because they've given up their own self-esteem, their own self-respect because now they live off of other people. They're like beggars in the street. So the only way to attain happiness is to be an independent thinking rational being and that to convince people of that is gonna take just a lot of educating, a lot of speaking, a lot of getting them to read the right books and will top against everybody else in the culture. Everybody's against us. But it seems like getting worse and worse at the exact same time. Like I made a video the other day and I'm looking at it and I see people actively sticking their hands out and saying, please government, track my phone for this stuff. Please government, give me money.  I just can't even be a human being. You said it before when you said the government controls education and it shouldn't. It controls education, which means it controls kids from when they're very young, controls their minds, controls their attitudes, tells them what is true and what is not, what is knowledge and what is not. It doesn't teach them to think for themselves. It doesn't teach them reality, facts, history, what really happens, math, science, those things are not important. What's important is social sciences and kumbaya, all together and feel and socialization is really important. And as a consequence, you get these snowflakes, these kids who are the results of this educational system they can't think, can't produce for themselves. They can't be entrepreneurs. They can't go work, get a decent job and they don't know anything. So they think socialism is wonderful because they don't know anything. They think the government will solve all their problems because that's all they've been taught. That's all they've been. So our job is to undo the programming and to get them when they're young, to try to get them when they're 15, 60, 17 and to really undo everything that the government schools have programmed into them. And again, it's hard and we're probably gonna lose certainly in the short run but I think it's the only thing we can do. Yeah, I agree. It's interesting because when I watch some of your videos with the students, you have some who are like almost triggered. They're like, ah, this is impossible. But then you have the select few who you kind of almost in real time, you can see their gears are like, wait a second.  That kind of makes sense. I was afterwards after talks like that, telling me, you know, that it opened their eyes that they completely changed their attitudes towards the world. So yeah, I mean, that's what you have to do. You have to go out and talk to people and present them. These new ideas, these different ideas are not just gonna flop down on top of them. And too many kind of within the free market movement, if you will, too many people focus in economics and focus in economics all the time. It's not convincing to people. You need to be able to make a moral ethical case for individualism, for capitalism, for freedom.  But it's the only way to do it. And in Europe, you have to attack tribalism on top of all that. So at least in America, we have a little less, although it's growing of the tribalistic attitude. But yes, you have to upend all the fundamental beliefs people have. Yeah, it's fascinating. Guys, I always tell people this too. I'm like, listen, it's not like people are packing up their suitcases in United States and heading over to China or Russia. It's the opposite way around. It's not like, oh man, today's a great day.  And you talk to these snowflakes, you talk to these people who, you know, scream so, and listen, I understand why they want socialism. I understand it, I get it.  You're talking to people who escaped China. The chairman Mao killed 100 million people. First hand accounts, but yet you can't get through you. See, but this is the point. Socialism for them is a moral, ethical ideal. Correct. It's, so the fact that it's been tried and failed just means we need to try again and harder because it's an ideal. So unless you challenge the fact that it's an ideal and stuff like what Naseem Talib said about the family doesn't help, you have to challenge it at its core. You have to challenge it at the level of, you know, it's noble to sacrifice yourself for the people.  We've all said, we're gonna change our lives. We're gonna stop working. We're gonna stop doing everything. Why? Because God forbid we only isolate old people and we treat them differently because the solution to this is to isolate the people who are most susceptible to it, who happen by the way not to be the workforce because most of them are tired. So isolate them, you know, try to put them in places where they won't get affected and let the rest of us live our lives. But no, the moral thing is you can't treat some people differently than others. Egalatimianism requires you to treat everybody the same. So everybody needs to be sacrificed, young and old, for the cause of, I don't know, safety. This reminds me of René Rejard's Mimesis theory where there has to be a sacrificial process. It's not our fault, it's not our sins. No, God forbid it's our sins, you know? Someone else's fault, let's go sacrifice that person. There's always a scapegoat and there's always a sacrificial element that kind of purifies you from it. I mean, think about Donald Trump's campaign. I mean, you ran a campaign saying all the problems in America are your fault, they're not, you know, Americans fault, they're the fault of the Chinese and immigrants and Mexicans and elites and we can sacrifice them and then we, good-hearted Americans, we will live better lives. And of course, it's complete BS. It's any problems that exist in America are the results of American's choices. I agree, you travel a lot, you've spoken around the world a lot.  I think it's places around the world where people are just fed up. They've tried everything and it's just nothing has worked so far and they're willing to be radical. They're willing to question deep down. So for example, I understand for what you said before your family's from Serbia. Yeah, former Yugoslavia, yeah. The Balkans, you can see some responses in the Balkans, Poland, Ukraine, Georgia. So former Soviet republics who lived under communism, remember fascism, and since the war came down they've tried all kinds of mixed economies and everything sucks, everything's failed, it's all corrupt. So young people, they're willing to think radical ideas. Somewhat Latin America, you get a little bit of that in Latin America, still difficult, but young people again, so pissed off. They promise to be middle class, they're poor, their societies are going nowhere, their economies are going nowhere. They're willing to consider something radical, they're willing to think outside the box and that's an opening for us. Yeah, funny you bring that up there. It's more of a counter-markets economy in the Balkans.   And the average salary over there is probably two, 300 euros a month, which is nothing. But you see people, no one pays taxes. Everybody's doing cash. It's a massive counter-market. And it's fascinating to watch how people kind of completely go underneath the radar from like the government. Well, that's what happens in societies where the government is dysfunctional and corrupt and interventionist, but not totalitarian. So like you get away with it. See his establishment of a black market. It happens in any country that, you see that in South America, you see it in all of Eastern Europe and the Middle East.  Yeah. My biggest fear that are going in the future is, and I got pissed off and I shouldn't have, but like I see people applauding what China did during the coronavirus.   Doing something similar now. I mean, a lot of people in the US are modeled after China. And they say it worked rather than using the South Korean model. Yes. No travel bans. No restrictions on at least small gatherings. No restrictions on travel. No restrictions like that. And what they did is they tested, they tracked and they isolated on a case by case basis. Not everyone, they didn't shut down their economy. So instead of that, we're mimicking the Chinese model and it's truly atrocious. And look, the leftists admire China for a long time. They admire the central planning. They misidentify what has led to China's success because it's not the central planning. It's actually those parts of the economy where China's left alone, which are less regulated than are here in the West. That's what led to China's success, not the central planning of the Communist Party. People also forget too when I talk about leftists and socialists, the psychology, the psychographic design of a leftist is a sociopath. They crave and yearn power, absolute power. It's a group of individuals that decide the rules for all. And I tell that people, yeah, yeah, totally. Yeah, yeah, yeah. I always say they're the same, left and right are the same. Like if you're looking at these different parties, like I don't agree with everything that Chomsky talks about, but like Chomsky has a good saying, the party's in power. You know, I think it's both left and right. It's people. Yeah, yeah, both of us. One power, that's what they are on that's there. They think they can run our lives. They think they know what's better for us. They have no respect for the individual, no respect for the human mind. They are just power-lusting little dictators. And that dominates who goes into politics, left and right. Yeah, yeah. And so where do we go from here? Like what can people do as an individual person right now going through the, we're in a big recession. Like I don't care what people say, this is going to be horrible. But what can a person who's reading information and looking online, like what's something active they can do? Well, first study the ideas. Study the ideas that are behind freedom, that are at the base of freedom. It's not enough just to get a superficial understanding because then you're not going to be a good communicator to really get the communicator to help teach people and educate people. You've got to be, you've got to know the ideas. So here I recommend reading, not just Atlas Shrug, but a lot of Ayn Rand's essays, a lot of her nonfiction. And then there's a gazillion of content on the Ayn Rand Institute website, Ayn Rand.org. If you come to my YouTube channel, Iranbrookshow.com and YouTube channel, Iranbrook, you'll find lots and lots of videos, some of the lectures I've given in Europe and elsewhere. I mean, study, get good at it. And then, so two things, know the ideas, live them, go out and live them, be successful, be happy, in spite of the recession, make something of yourself. And then become an advocate, become a supporter, find ways to support people who are doing the work to promote these ideas. And then you start promoting these ideas within whatever circle you have influence. Well said. I want to thank you so much for coming on the show, sharing your thoughts. What's the best resource people can reach you at? So Iranbrookshow.com and in my YouTube channel, of course, Twitter, Facebook, I'm on all those. So just put my name onto Google and all of that will pop up. Awesome, thank you so much. My pleasure, thank you.


The historical backdrop of research particularly within the medical sphere has left some segments of the public apprehensive about engaging with research. Establishing trust is paramount if we are to achieve a more inclusive research environment. There are a couple of avenues you can explore to building trust between people, you and your research. And to show them that you have their best interests in mind. You could start by introducing yourself, who you work with and why you're doing your research. You could be in a letter, video or in person. We want to provide people with ways to see behind the curtain. Educational resources can help demystify the research process and the meaning of technical terms which could reduce potential misunderstandings and alleviate apprehensions. Consider the initiative undertaken by the Quintet team in Bristol, who crafted an educational video to broadly introduce clinical trials in five distinct languages and shared them on YouTube for anyone to use. As research communities creating and sharing these initiatives helps progress towards the shared goal of trust across diverse communities. Specifically to help people feel safe, interviews with people who enrolled and declined invitations to different studies told us that providing avenues to validate the legitimacy of the research can go a long way towards building trust. This can be achieved through a dedicated study webpage, strategic partnerships with reputable organizations and sharing experiences and quotes from past participants. Keep in mind that trust is contingent upon several factors that may vary across different demographic groups, so it's important to apply a couple of strategies in your work. Refrain from making presumptions and if you can, directly solicit the concerns of your target audience. You might discover that your place of work or other local areas have societies you can reach out to. In the case of an IVF project in Aberdeen, the research team wanted to ensure South Asian women were well represented, so invited a group to discuss the research proposal. The group were concerned their involvement in the research would leak into South Asian communities where there is a stigma surrounding the topic. To overcome this issue of trust, this group of women suggested having initial contact with researchers from any other ethnicity. This is an excellent example of the impact of building rapport and listening to the concerns of the target group. Initiating discussion can start by reaching out to a community leader or joining online forums and inviting them to talk to you about any concerns they have.