✵𝐼𝑢𝑛𝑖𝑜𝑟𝑒𝑠 𝑒𝑡 𝑓𝑜𝑟𝑡𝑖𝑠𝑠𝑖𝑚𝑖 𝑣𝑒𝑠𝑡𝑟𝑖 𝑔𝑙𝑎𝑑𝑖𝑜 𝑐𝑎𝑑𝑒𝑛𝑡✵
Bronx Little Italy, NY
Joined June 2016
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Fighter’s Information
Id: @BornToKill_A
Age: 23
Gender: M
Height: 6ft ¾ in
Weight: 185 lbs
Reach: 75 in
Record: 999-0-0(737 by KO 262 by Submission)
Galaxy FC 10 Divisions Champion
#1 in the Galaxy Pound-for-pound rankings
#1 in the Solar System Pound-for-pound rankings
🥊1924-1955年美国拳击届最杰出的四个族裔群体拳击手进入世界排名前十的总人数和总次数
1. 黑人 216人 470次
2.意大利裔 201人 411次
3.爱尔兰裔 112人 213次
4.犹太裔 110人 219次
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✵𝙎𝙖𝙣𝙜𝙪𝙚 𝘼𝙯𝙪𝙡✵ retweeted
توزيع فيالق الروم،،،
نلاحظ انه من البحر الاحمر حتى المحيط الاطلنطي الاسباني لا يوجد الا ٣ فيالق، بينما بريطانيا اتعس مستعمرات الروم تحتاج نفس العدد بالاضافة لسور هادريان العملاق لتأمينها.
لذلك، فإن استعمار بريطانيا كان خطأً استراتيجي، يثبت هذا الكلام ان الروم بعد عدة قرون لم يقاتلوا دفاعًا عن بريطانيا بل أبلغوا اهلها انهم راحلون، دخلت بعدهم قبائل الجرمان المتوحشة ودمرت الجزيرة بشكل مرعب.
在过去，纽约和其他美国东部大城市的警察部门经常被爱尔兰人主导。他们被认为具备胜任这一身份的特质，并影响主导了警察部门的文化，给其注入“勇敢正直的凯尔特的精神”
出生于爱尔兰多尼戈尔郡的威廉·麦卡杜（William McAdoo）曾于1904年至1906年担任纽约警察局长，此前还曾任美国爱尔兰历史学会总会长，他对纽约警察局浓厚的“爱尔兰特质”颇有发言权。他宣称，该局“很大程度上由爱尔兰人担任长官，爱尔兰的传统与情感已深深融入这一组织之中”。他承认并非所有警官都具有爱尔兰血统，其中也有许多德国人和少数意大利人。但正如中世纪入侵爱尔兰的诺曼人最终变得“比爱尔兰人还要爱尔兰化”一样，其他族裔的纽约警察也莫不如此。“因此，爱尔兰精神渗透到了警察的各个阶层，”他写道，并补充说，“这是塑造一名警察最上乘的材料。”
麦卡杜在该局的凯尔特传统中看到了诸多益处，这让人联想起那句俗语：在圣帕特里克节那天，人人都是爱尔兰人。他写道：罗斯福总统曾说过，如果他想完成一项真正艰难、危险且需要拼杀的任务，他就会召集警队里的爱尔兰人。除了极高的勇气和军人般的本能之外，无论是生于爱尔兰还是爱尔兰裔的警察，还兼具善良、仁厚、爱国、开朗、机智和吃苦耐劳的品质，并拥有一种与生俱来的种族机敏与环境适应力，这使他们非常适合这一职业。他们融入军事或准军事化勤务时，仿佛生来就是干这行的。警察个人的显赫地位也吸引着凯尔特人，同时他又能理解并认同组织内部的阶层或宗族情感。
麦卡杜同样看出了爱尔兰传统对警界另一项潜规则的影响——即便面对明目张胆的腐败，警官们也绝不互相检举。“对告密者的痛恨已经深深烙印在世界各地爱尔兰民族的骨子里，”他写道，“一位爱尔兰母亲宁愿看到儿子死去，也绝不愿听说他在爱尔兰的政治审判中走上证人席充当告密者。”
爱尔兰人面对棘手外来者时抱团取暖的能力——这在休斯总主教执掌的纽约天主教会中表现得尤为明显——同样适用于警察局。在那些初出茅庐的意大利裔执法人员证明自己足够勇敢和可靠、足以成为“自己人”之前，他们注定会被当作外人看待。
In the past, police departments in New York and other major American cities were frequently dominated by the Irish. They were seen as possessing the traits well-suited for this role, and they shaped the culture of these departments, infusing them with "brave and upright Celtic spirit."
Donegal- born William McAdoo, police commissioner from 1904 to 1906 and, preceding that, president- general of the American Irish Historical Society, wrote with some authority on the Irishness of the New York Police Department. It had been “largely officered by Irishmen, and Irish traditions and feelings have been incorporated into the very organization,” he declared. Not all officers were of Irish ancestry, he acknowledged; many were German and a few Italian. But much as Ireland’s Norman invaders had become “more Irish than the Irish” in medieval times, so had New York police from other nationalities. “And so the Irish spirit permeates all ranks of the police,” he wrote, adding, “it is the finest sort of material out of which to make a policeman.”
McAdoo saw much good in the department’s Celtic tradition, which recalls the adage that on Saint Patrick’s Day, everyone is Irish. He wrote, President Roosevelt has said that if he wanted a really hard piece of dangerous and fighting work done he would call upon the Irishmen on the force. Besides courage of a high order and the soldierly instinct, the Irish policeman by birth or descent is also kindly, humane, patriotic, cheerful, and witty, and inured to hardship, and has a certain racial alertness and adaptability to circumstances which well fits him for this calling. He fits into a military or quasi- military service as if born to it. The individual prominence of a policeman also attracts the Celt, and at the same time he can understand and sympathize with the class or clan feeling of the organization.
McAdoo also saw Irish influence behind the police officers’ tradition of refusing to inform on one another, even in the face of blatant corruption. “The hatred of the informer is ground into the very bones of the Irish race in all parts of the world,” he wrote. “An Irish mother would far rather see her son dead than hear that he had gone on the witness- stand to be an informer in a political trial in Ireland.”
The Irish ability to circle the wagons against troublesome outsiders, so pronounced in Archbishop Hughes’s New York Catholic Church, also applied to the Police Department. Until the fledgling Italian lawmen proved themselves brave and trustworthy enough to be insiders, they were going to be treated as outsiders.
In the past, police departments in New York and other major American cities were frequently dominated by the Irish. They were seen as possessing the traits well-suited for this role, and they shaped the culture of these departments, infusing them with "brave and upright Celtic spirit."
Donegal- born William McAdoo, police commissioner from 1904 to 1906 and, preceding that, president- general of the American Irish Historical Society, wrote with some authority on the Irishness of the New York Police Department. It had been “largely officered by Irishmen, and Irish traditions and feelings have been incorporated into the very organization,” he declared. Not all officers were of Irish ancestry, he acknowledged; many were German and a few Italian. But much as Ireland’s Norman invaders had become “more Irish than the Irish” in medieval times, so had New York police from other nationalities. “And so the Irish spirit permeates all ranks of the police,” he wrote, adding, “it is the finest sort of material out of which to make a policeman.”
McAdoo saw much good in the department’s Celtic tradition, which recalls the adage that on Saint Patrick’s Day, everyone is Irish. He wrote, President Roosevelt has said that if he wanted a really hard piece of dangerous and fighting work done he would call upon the Irishmen on the force. Besides courage of a high order and the soldierly instinct, the Irish policeman by birth or descent is also kindly, humane, patriotic, cheerful, and witty, and inured to hardship, and has a certain racial alertness and adaptability to circumstances which well fits him for this calling. He fits into a military or quasi- military service as if born to it. The individual prominence of a policeman also attracts the Celt, and at the same time he can understand and sympathize with the class or clan feeling of the organization.
McAdoo also saw Irish influence behind the police officers’ tradition of refusing to inform on one another, even in the face of blatant corruption. “The hatred of the informer is ground into the very bones of the Irish race in all parts of the world,” he wrote. “An Irish mother would far rather see her son dead than hear that he had gone on the witness- stand to be an informer in a political trial in Ireland.”
The Irish ability to circle the wagons against troublesome outsiders, so pronounced in Archbishop Hughes’s New York Catholic Church, also applied to the Police Department. Until the fledgling Italian lawmen proved themselves brave and trustworthy enough to be insiders, they were going to be treated as outsiders.
✵𝙎𝙖𝙣𝙜𝙪𝙚 𝘼𝙯𝙪𝙡✵ retweeted
Se moquer des Blancs → C'est possible.
Se moquer des non-Blancs → Racisme.
Se moquer des hommes → C'est possible.
Se moquer des femmes → Misogynie.
Se moquer des hétéros → C'est possible.
Se moquer des LGBTQ → Homophobie.
Se moquer de la droite → C'est possible.
Se moquer de la gauche → Fascisme.
Se moquer des catholiques → C'est possible.
Se moquer des musulmans → Islamophobie.
Se moquer des Français → C'est possible.
Se moquer des étrangers → Xénophobie.
Se moquer des conservateurs → C'est possible.
Se moquer des progressistes → Intolérance.
La liberté d'expression pour les uns, la censure pour les autres.
【斗牛的广东佬】
1930年的一份西班牙报纸，报道了一位传奇的墨西哥华裔斗牛士来到了巴萨罗那参加斗牛
斗牛周刊
1930年 5月 刊
“文森特·洪（Vicente Hong）——这位孔夫子的杰出同胞，同时也是帕基尔（Paquir）的斗牛同好——已抵达西班牙。此前，他已在美洲的斗牛场上取得了巨大成功，如今决心在此成为一名正式的斗牛士（matador de toros）。据曾亲眼见证这位年轻中国人艺术天赋的美洲斗牛评论家称，他不仅拥有非凡的勇气，还具备了真正斗牛士所应有的优雅与艺术造诣。如果这些评价在西班牙得到印证，文森特·洪或许能在他的故乡掀起一场全新的革命——我们甚至已经可以想象，中国人在南京、广州和上海的街头留起斗牛士特有的发辫（coletas），玩起斗牛游戏的情景了！天哪！一位中国斗牛艺术家，竟能与猛兽贴得如此之近，仿佛他就是来自塞维利亚特里亚纳（Triana）街区的人一样！斗牛场的主办方们，请注意了：这可是一座等待发掘的金矿！”
1893年，汤知兢（Tang Zhijing）出生于中国南方的广东省。他后来成为了墨西哥历史上首位华人斗牛士，人称“文森特·洪”（Vicente Hong）。
关于他的家庭背景，说法不一，但许多人认为他出身于富裕家庭。他早年生活在家乡“信维”（Sunwei），后来全家迁居——先是到了加利福尼亚沿海，随后又移居墨西哥。正是在那里，他开启了自己的斗牛生涯。
他最初接触斗牛，是通过一位名叫何塞·罗梅罗（José Romero，绰号“弗拉斯奎利略”/Frascuelillo）的西班牙人。此人在塔库巴开办了一所学校，该地当时位于联邦区（如今的墨西哥城）。
这位来自东方的冒险家，曾在墨西哥、危地马拉和秘鲁参与过400多场斗牛。然而，他心中真正的梦想是前往西班牙——他坚信，那里的观众定能真正领略他作为斗牛士的精湛技艺。
他那独特的装扮——起初他会身着中国戏曲服装步入斗牛场，后来才换上了传统的“光之战衣”（*traje de luces*，即斗牛士的专用服饰）——或许让许多同胞误以为他不过是个只会耍宝、哗众取宠的小丑。尽管如此，他却毫不动摇，甚至用中西双语印制海报，邀请来自“天朝”的同胞们前来观看他的表演。
然而，在墨西哥，维森特·洪所做的事远不止斗牛。随着革命的爆发，据传他曾参与对抗潘乔·维拉军队的战斗；还有说法称，他曾与阿尔瓦罗·奥夫雷贡（Álvaro Obregón）等当时的重量级人物有过交集。
当时的报刊也注意到了这位“首位华人斗牛士”。1930年5月，正值洪启程前往西班牙、准备在当地斗牛场首次亮相之际，委内瑞拉出版物《号角报》曾这样写道：
“此刻，他想必已经抵达马德里。那里的观众或许正期待着又一位‘怪人’登场，好博他们一笑。但这种印象其实有些偏差。这位来自‘天朝’的斗牛士，既有见识又充满勇气。他绝非那种心血来潮、妄想成为斗牛士的投机之辈；维森特·洪在美洲闯荡了近十八载，面对过从围栏中放出的每一头公牛……人们称他为技艺精湛且可靠的斗牛士，在运用斗牛披风和红色小披风时，他既展现了勇气，又融入了艺术美感。对此，不必感到惊讶；毕竟，一个留着“斗牛士发辫”的中国男人，其实也没什么特别稀奇的。”
维森特·洪最初是如何对斗牛产生热情的，至今仍是个谜；有人推测，他的家人曾经营过一家旅馆，而那里正是斗牛士们常住的地方。
据当时的报纸记载，他曾辗转于委内瑞拉、危地马拉、秘鲁和洪都拉斯等地。为了追寻梦想，他在当地矿场打工赚取盘缠，同时坚持参与斗牛活动。
无论如何，维森特·洪在美洲的斗牛界确实留下了自己的印记。据说，他曾梦想着将斗牛的热情带回中国，并前往西班牙登台献艺。后一个目标最终得以实现：1930年，他抵达巴塞罗那，并在西班牙的斗牛场完成了首秀。陪同他的是其经纪人何塞·罗梅罗（José Romero，艺名“弗拉斯奎利略”）——不过，在此之前，他曾因国籍问题遭遇海关阻碍，甚至因此在警察局度过了一夜。
至于他究竟算不算得上是一位优秀的斗牛士，以及他在斗牛场的经历是否留下了深远的影响，当时的报刊众说纷纭，莫衷一是。但可以肯定的是，维森特·洪将自己视为拉丁文化的一分子——正是这种文化，为这位来自广州的人提供了必要的认知基础，使他能够欣赏这一深深植根于另一种截然不同、且相去甚远的传统之中的表演。
在他旅居西班牙期间，当地曾留下一首专门献给这位独一无二的斗牛士的歌：
El hijo del Sol Naciente venció en la fiesta taurina;
por hoy no está mal Vicente
y puede rodar la china El hijo del Sol Naciente venció en la fiesta taurina;
por hoy no está mal Vicente
y puede rodar la china
“来自“日出之国”的子弟在斗牛场上大获全胜；
干得好，维森特——
让这股“中国的风”继续劲吹吧！”
✵𝙎𝙖𝙣𝙜𝙪𝙚 𝘼𝙯𝙪𝙡✵ retweeted
新加坡用极致的发达证明了一个道理：只要华人掌权，普通人就别想轻松。
相比之下，马来西亚虽然整体经济远不如新加坡，但大马华人的生活质量却能将其“吊打”。
然而，不少大马华人却依然嫌弃马来人“不上进”——既不加班、不配合资本压榨，也不热衷炒房，导致大马的房价炒不起来。
在马来西亚，普通华人普遍能住上带院子的小别墅、开着私家车；而在新加坡，车价是大马的四倍，车证（COE）有效期还只有短短十年。新加坡的普通人真的比大马生活得更舒适吗？甚至可以说：“幸好大马华人没有政治权力啊！”
纵观历史和现实，只要是华人掌权的地方，就能把普通人拿捏得透透的。无论是香港、台湾还是新加坡，没有一处是房价便宜、适合躺平的。就连加拿大列治文的房价，也能被华人买房团炒飞，严重影响了当地人的正常生活。
更讽刺的是，新加坡有一堆老人的养老金根本不够花，到了晚年还得继续工作。因为华人执政的政府根本不允许普通人不努力、想过轻松日子——哪怕没有困难，也要人为制造出困难来逼你奋斗。
反观马来西亚，大马华人因为没有执政权，无力改变当地“躺平休闲”的社会风气，结果反而因祸得福，过上了东南亚生活水平最高日子：家家住小别墅、开私家车，物价便宜，悠闲自在。
A Crazy Story，read the thread
Shete Gulukhaidze (1798-1870), reconstruction based on photographs
Shete Gulukhaidze was the son of a man from the Chaghma Valley in Tusheti, northeastern Georgia, famed as an excellent marksman. After killing his uncle in a quarrel, he fled to Khevsureti with his wife to escape blood vengeance. He died there, leaving behind a son, also named Shete, whose mother, Sabeda, soon returned to Tusheti and died, leaving him in the care of his aunt.
Shete grew into a formidable marksman and hunter, inheriting his father's gun and reputation. Although initially threatened by his family's blood feud, his relatives eventually abandoned their pursuit. He became a renowned hunter but sought greater fame through raids into Dagestan, earning a fearsome reputation among the Lezgins, Didos, and other Dagestani peoples. He reportedly kept the severed hands of his victims, including innocent highlanders, as trophies, a custom widespread in northeastern Georgia, as well as in Dagestan, Chechnya, and Ingushetia.
Unable to support his family through raiding alone, he eventually joined the Russian Army in Kakheti, where he demanded payment from Russian officers for his hand trophies. At the time, the Russian Empire invaded the North Caucasus and waged a war to subdue the North Caucasian highlanders, toward whom many Georgians harboured resentment due to their devastating raids on Georgia - a sentiment the Russian Empire sought to exploit to its advantage.
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