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Boscobel launches $2 million-plus restoration Jennifer Carlquist will never forget the evening of April 16, when she learned a ceiling in the historic mansion at Boscobel House and Gardens had collapsed. Carlquist, its executive director and curator, has been in the museum business for 30 years, including the past 10 at Boscobel. She is used to making nighttime runs from her home to deal with routine problems such as false security alarms. This call was different. "It was beyond my worst nightmare," she said. "I could never have imagined what I saw." The collapse left the floor covered with plaster, broken period furniture, damaged antiques and debris. An investigation revealed a 1950s reconstruction flaw: The ceilings were made of concrete and, after more than 65 years (the early 19th-century mansion was moved from Montrose to Philipstown in 1955 to escape the wrecking ball), the shank nails could no longer handle the weight. The force of the collapse was so great it impacted rooms throughout the mansion. Nineteen of its 24 ceilings now need replacement, Carlquist said. And it could have been worse. "Hours before, we had a school group in that room," Carlquist said. "And their teacher, who used to work at Boscobel, was pregnant." Carlquist recalled the outpouring of support that followed. M&T Bank, Antipodean Books, Yannitelli Wine and Spirits and Foodtown provided boxes, the Appalachian Market lent a dumpster, the Desmond-Fish library shared air scrubbers and the Greater Hudson Heritage Network arranged for vacuums, supplies and volunteers. Resources were also made available by the Smithsonian Cultural Rescue Initiative, Metropolitan Museum of Art's American Wing, Greenwich Historical Society, Stair Galleries and Caramoor, she said. Reconstruction is now well underway. Carlquist estimates Phase 1 will cost about $2 million, but "that doesn't include replacing carpets, window treatments or wallpapers that were ruined. That's Phase 2," she said. A public fundraising campaign has begun and the National Trust for Historic Preservation has been approached for money. Representatives from the Department of Parks, Recreation & Historic Preservation will visit soon to advise about state grants, Carlquist said. "We have a federal grant from the National Endowment for the Arts for an exhibition that's supposed to open this fall," she said. "We're on pins and needles, hoping there isn't a disruption to funding" because of Trump administration cuts. Carlquist said the restoration is a chance to rethink the mansion, making it more accessible in part by removing some of the red ropes. For example, a second-floor room once served as living quarters for Sarah Wilkinson, an enslaved woman known as "Sill." Removing ropes there would allow visitors to enjoy views overlooking the expansive gardens. The Boscobel mansion was built by States Dyckman, a Loyalist who returned to the U.S. after fleeing during the America Revolution. He began construction in Montrose, 15 miles south, in 1806 but died that same year. Two years later his widow, Elizabeth, completed the Federal-style house, which was inspired by the symmetry of ancient Greek and Roman architecture. By the early 20th century, the home was in disrepair. In 1955, it was sold at auction for $35 (about $400 today). Just before it was to be razed, historian Benjamin West Frazier purchased the house for $10,000 ($118,000), had it dismantled and stored the pieces. Lila Acheson Wallace, a philanthropist who had co-founded Reader's Digest, financed the reconstruction in Philipstown overlooking the Hudson River, and the house opened for tours in 1961. Boscobel is located at 1601 Route 9D. The mansion is closed but the grounds are open Saturdays from 9 a.m. to 2 p.m. Admission is $14 ($7 for ages 4 to 18). Sunday will be added by April 6, Friday by April 25 and Monday by Memorial Day. Some exhibits from the house have been moved to the Visitor Center.
Strider explores a few instances in history when past foes become current bros. What special blend circumstances align global superpowers? What is this idea of warality? On the surface the causes appear just and moral, but what is really going on... CHECK OUT MAKIN' MEMORIES!!! Strider's stand up special FREE on the All Things Comedy YouTube Chanel. striderwilson.com Sources: history.com ‘5 Ways the French Helped Win the America Revolution' by Suzanne McGee 2023, John Haas' Chatgpt search, usrussiarelations.org, historynet.com , history.com ‘China: Timeline' 2019, constitutionfacts.com, myprivateparis.com, britannica.com, fandom.com
American culture maintained a complicated relationship with Haiti from its revolutionary beginnings onward. In Staging Haiti in Nineteenth-Century America: Revolution, Race and Popular Performance (Cambridge UP, 2022), Peter P. Reed reveals how Americans embodied and re-enacted their connections to Haiti through a wide array of performance forms. In the wake of Haiti's slave revolts in the 1790s, generations of actors, theatre professionals, spectators, and commentators looked to Haiti as a source of both inspiring freedom and vexing disorder. French colonial refugees, university students, Black theatre stars, blackface minstrels, abolitionists, and even writers such as Herman Melville all reinvented and restaged Haiti in distinctive ways. Reed demonstrates how Haiti's example of Black freedom and national independence helped redefine American popular culture, as actors and audiences repeatedly invoked and suppressed Haiti's revolutionary narratives, characters, and themes. Ultimately, Haiti shaped generations of performances, transforming America's understandings of race, power, freedom, and violence in ways that still reverberate today. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies
American culture maintained a complicated relationship with Haiti from its revolutionary beginnings onward. In Staging Haiti in Nineteenth-Century America: Revolution, Race and Popular Performance (Cambridge UP, 2022), Peter P. Reed reveals how Americans embodied and re-enacted their connections to Haiti through a wide array of performance forms. In the wake of Haiti's slave revolts in the 1790s, generations of actors, theatre professionals, spectators, and commentators looked to Haiti as a source of both inspiring freedom and vexing disorder. French colonial refugees, university students, Black theatre stars, blackface minstrels, abolitionists, and even writers such as Herman Melville all reinvented and restaged Haiti in distinctive ways. Reed demonstrates how Haiti's example of Black freedom and national independence helped redefine American popular culture, as actors and audiences repeatedly invoked and suppressed Haiti's revolutionary narratives, characters, and themes. Ultimately, Haiti shaped generations of performances, transforming America's understandings of race, power, freedom, and violence in ways that still reverberate today. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
American culture maintained a complicated relationship with Haiti from its revolutionary beginnings onward. In Staging Haiti in Nineteenth-Century America: Revolution, Race and Popular Performance (Cambridge UP, 2022), Peter P. Reed reveals how Americans embodied and re-enacted their connections to Haiti through a wide array of performance forms. In the wake of Haiti's slave revolts in the 1790s, generations of actors, theatre professionals, spectators, and commentators looked to Haiti as a source of both inspiring freedom and vexing disorder. French colonial refugees, university students, Black theatre stars, blackface minstrels, abolitionists, and even writers such as Herman Melville all reinvented and restaged Haiti in distinctive ways. Reed demonstrates how Haiti's example of Black freedom and national independence helped redefine American popular culture, as actors and audiences repeatedly invoked and suppressed Haiti's revolutionary narratives, characters, and themes. Ultimately, Haiti shaped generations of performances, transforming America's understandings of race, power, freedom, and violence in ways that still reverberate today. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
American culture maintained a complicated relationship with Haiti from its revolutionary beginnings onward. In Staging Haiti in Nineteenth-Century America: Revolution, Race and Popular Performance (Cambridge UP, 2022), Peter P. Reed reveals how Americans embodied and re-enacted their connections to Haiti through a wide array of performance forms. In the wake of Haiti's slave revolts in the 1790s, generations of actors, theatre professionals, spectators, and commentators looked to Haiti as a source of both inspiring freedom and vexing disorder. French colonial refugees, university students, Black theatre stars, blackface minstrels, abolitionists, and even writers such as Herman Melville all reinvented and restaged Haiti in distinctive ways. Reed demonstrates how Haiti's example of Black freedom and national independence helped redefine American popular culture, as actors and audiences repeatedly invoked and suppressed Haiti's revolutionary narratives, characters, and themes. Ultimately, Haiti shaped generations of performances, transforming America's understandings of race, power, freedom, and violence in ways that still reverberate today. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies
American culture maintained a complicated relationship with Haiti from its revolutionary beginnings onward. In Staging Haiti in Nineteenth-Century America: Revolution, Race and Popular Performance (Cambridge UP, 2022), Peter P. Reed reveals how Americans embodied and re-enacted their connections to Haiti through a wide array of performance forms. In the wake of Haiti's slave revolts in the 1790s, generations of actors, theatre professionals, spectators, and commentators looked to Haiti as a source of both inspiring freedom and vexing disorder. French colonial refugees, university students, Black theatre stars, blackface minstrels, abolitionists, and even writers such as Herman Melville all reinvented and restaged Haiti in distinctive ways. Reed demonstrates how Haiti's example of Black freedom and national independence helped redefine American popular culture, as actors and audiences repeatedly invoked and suppressed Haiti's revolutionary narratives, characters, and themes. Ultimately, Haiti shaped generations of performances, transforming America's understandings of race, power, freedom, and violence in ways that still reverberate today. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts
American culture maintained a complicated relationship with Haiti from its revolutionary beginnings onward. In Staging Haiti in Nineteenth-Century America: Revolution, Race and Popular Performance (Cambridge UP, 2022), Peter P. Reed reveals how Americans embodied and re-enacted their connections to Haiti through a wide array of performance forms. In the wake of Haiti's slave revolts in the 1790s, generations of actors, theatre professionals, spectators, and commentators looked to Haiti as a source of both inspiring freedom and vexing disorder. French colonial refugees, university students, Black theatre stars, blackface minstrels, abolitionists, and even writers such as Herman Melville all reinvented and restaged Haiti in distinctive ways. Reed demonstrates how Haiti's example of Black freedom and national independence helped redefine American popular culture, as actors and audiences repeatedly invoked and suppressed Haiti's revolutionary narratives, characters, and themes. Ultimately, Haiti shaped generations of performances, transforming America's understandings of race, power, freedom, and violence in ways that still reverberate today. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies
American culture maintained a complicated relationship with Haiti from its revolutionary beginnings onward. In Staging Haiti in Nineteenth-Century America: Revolution, Race and Popular Performance (Cambridge UP, 2022), Peter P. Reed reveals how Americans embodied and re-enacted their connections to Haiti through a wide array of performance forms. In the wake of Haiti's slave revolts in the 1790s, generations of actors, theatre professionals, spectators, and commentators looked to Haiti as a source of both inspiring freedom and vexing disorder. French colonial refugees, university students, Black theatre stars, blackface minstrels, abolitionists, and even writers such as Herman Melville all reinvented and restaged Haiti in distinctive ways. Reed demonstrates how Haiti's example of Black freedom and national independence helped redefine American popular culture, as actors and audiences repeatedly invoked and suppressed Haiti's revolutionary narratives, characters, and themes. Ultimately, Haiti shaped generations of performances, transforming America's understandings of race, power, freedom, and violence in ways that still reverberate today. Katrina Anderson is a doctoral candidate at the University of Delaware.
Jane Cook discusses the anniversary of the United States' National Anthem and the historical backdrop surrounding Francis Scott Key's inspiration behind the lyrics and music.
For most Americans, Thomas Paine is the radical Englishman, and former tax collector, who published Common Sense in early 1776. His claim that hereditary monarchy was an absurdity and that the “cause of America was in great measure the cause of all mankind” galvanized American rebels into thinking more seriously about independence than they had only a few months before. Paine would go on to publish The American Crisis and other writings during the America Revolution before trying to find his place in the new United States after the war. But in the early 1790s, Paine took up his pen once again, this time to defend the French Revolution, from its British critics, including his frenemy, Edmund Burke. The result was a two-part work entitled Rights of Man, a treatise that imagined a world that in some ways looks very similar to our own. On today's show, Dr. Frances Chiu joins Jim Ambuske to chat about her new guide book to Paine's Rights of Man, published by Routledge in 2020. Chiu, who teaches at the New School, is a historian of 18thand 19th century Gothic horror, as well as British reform and radicalism. Her guide book is a handy tool for understanding Paine's ideas and their origins, with some far older than you might imagine.
For most Americans, Thomas Paine is the radical Englishman, and former tax collector, who published Common Sense in early 1776. His claim that hereditary monarchy was an absurdity and that the “cause of America was in great measure the cause of all mankind” galvanized American rebels into thinking more seriously about independence than they had only a few months before. Paine would go on to publish The American Crisis and other writings during the America Revolution before trying to find his place in the new United States after the war. But in the early 1790s, Paine took up his pen once again, this time to defend the French Revolution, from its British critics, including his frenemy, Edmund Burke. The result was a two-part work entitled Rights of Man, a treatise that imagined a world that in some ways looks very similar to our own. On today's show, Dr. Frances Chiu joins Jim Ambuske to chat about her new guide book to Paine's Rights of Man, published by Routledge in 2020. Chiu, who teaches at the New School, is a historian of 18thand 19th century Gothic horror, as well as British reform and radicalism. Her guide book is a handy tool for understanding Paine's ideas and their origins, with some far older than you might imagine. --- Send in a voice message: https://anchor.fm/mountvernon/message
How did the English and American Revolutions produce the American Constitution?; and how the US helped save the iconic Australian koala.
An interview with author James Kirby Martin who recently wrote about the Saratoga Campaign in the new book The 10 Key Campaigns of the America Revolution. Visit my site at https://blog.AmRevPodcast.com for a transcript of our discussion, as well as pictures, maps, and links to more books by James Kirby Martin. Contact me via email at mtroy.history@gmail.com Follow the podcast on Twitter @AmRevPodcast Join the Facebook group, American Revolution Podcast: https://www.facebook.com/groups/132651894048271 Join the podcast mail list: https://mailchi.mp/d3445a9cd244/american-revolution-podcast-by-michael-troy
An interview with author James Kirby Martin who recently wrote about the Saratoga Campaign in the new book The 10 Key Campaigns of the America Revolution. Visit my site at https://blog.AmRevPodcast.com for a transcript of our discussion, as well as pictures, maps, and links to more books by James Kirby Martin. Contact me via email at mtroy.history@gmail.com Follow the podcast on Twitter @AmRevPodcast Join the Facebook group, American Revolution Podcast: https://www.facebook.com/groups/132651894048271
French Revolution began 150 years of chaos, war, bloodshed, revolution…. Each movement being eaten by the next… France in the 1789 had LOTS of problems: high tax on poor, Rich, oppression etc. CLEARLY in need of Revolution. America had just gone through their own revolution. But the ideal of these two revolutions were VERY different. In America, the Puritan and Protestants came over in search from religious freedom. They adopted ideas of Milton on freedom of speech and the dangers of censorship. They adopted believed in the premise that the INDIVIDUAL was the supreme expression of the state. And the state was in place to EMPOWER the individual. John Adams’ Declaration of the Rights of the Inhabitants of the Commonwealth of Massachusetts, ratified in 1780, provides the basic framework for American governing philosophy: “All men are born free and equal, and have certain natural, essential, and unalienable rights; among which may be reckoned the right of enjoying and defending their lives and liberties; that of acquiring, possessing, and protecting property; in fine, that of seeking and obtaining their safety and happiness.” Note: This put the power and responsibility into the hands of the individual. Liberty in the hand of the individual… the seeking and obtaining safety and happiness was the individual’s responsibility. France’s 1789 Declaration of the Rights of Man is an ode to the collective. “The principle of all sovereignty resides essentially in the nation. No body nor individual may exercise any authority which does not proceed directly from the nation,” it states. “Law is the expression of the general will.” The guide of the French Revolution was not liberty—but “Equality”. Not individual freedom—but the government responsibility to level the playing field and give equity to all people. The America Revolution the PEOPLE gave power to the government, in the French the GOV/collective give power to the people. In the years following the American revolution we see peaceful governance. In the years following the French Revolution we see the Reign of Terror with mass execution “for the common good” . . . they hunted down nobles and business owners and beheaded them without trials. The premise was IF there was an inequality it was due to oppression—and oppression must be punished “To punish the oppressors of humanity is clemency; to forgive them is cruelty” Robespierre EQUALITY was more important that LIBERTY. Maximilien Robespierre was monumental in sparking the French revolution… and ironically he was also lead to the guillotine when the people decided he too had too much power and an oppressor. That is the issue here—one of many in the post modern marxist ideologies… those who lead the revolution often meet the same fate and the fury of the movement for equality continues to eat those who bring leadership. It is the ouroboros —the self eating snake. Self destructive never satisfying force of chaos and destruction. The French Revolution was lead by ANTI religious. It was largely sparked by an Anti-Clerical movement—AKA secularism. They created a new religion to replace the Roman Catholic Church (which was in desperate need for reform). But instead of reforming—the torn it down, killed 16000+ clergy and nobles, and set up the Cult of Reason. Doing away with God—Mandated religion. (Note the difference—freedom of religion vs MANDATE religion. Individual freedom and liberty vs subject to the state to press for equality.) So—is the fact that it was a revolution that makes this Totalitarian? By no means—America had a revolution around the same time but the ideas and results were very different. The French revolution was Totalitarian in idealogy because the idea was absolutely control over the individual for the sake of “equality” and with that came state mandated religion—a very different idea from the America Revolution—Freedom of religion. First came the “Cult of Reason” that supplanted the Catholic church (Supplanting one mandated religion with another) Here is where is gets really crazy and we see the extreme censorship and control of media and the totality of Totalitarian even in their erasure and rewriting of history. Post Modern Leftist revolutions seek to erase and rewrite history so the past can completely be forgotten so that there is NO OTHER option—no descending voice—no other way of thinking. The “Cult of Reason” Did away with the Gregorian calendar and set up a NEW calander to erase christianity, religion, and the past. (Tear everything down and start over mentality VS let us learn from the past and slowly improve upon the foundations) What did they do? First introduced in 1788 and adopted in Oct 1793 – did away with 7 day week, replaced with 10 days. Three “Dedaces” instead of week. With the name of the months being “snow” Rain, Vintange, fruits, heat, harvest, seedtime. Replace the names of the Greek Roman Gods with scientific names. Replaced all the Christian Holiday with holidays around the State and Political events (Putting Science and Government as God) Each of the 360 days in the year was named for a seed, tree, flower, fruit, animal, or tool, replacing the saints’-day names and Christian festivals. If you remember from the previous episode on the traits of Totalitarian cult they want TOTAL control, total control of media, of thought, ideas, they re-write history and ideas so that their ideologies have no beginning middle or end. Why? Because if there is a beginning that means there could be a NOTHER option of thinking. And another option outside of their control is the greatest danger. This Calendar lasted until January 1, 1806 when Napoleon did away with the old new way, and reestablished the catholic church and the Gregorian calendar. Liberalism accepts and is open to criticism to they can find, and accept what they are doing wrong in order to correct their mistakes (slowly line by line improving society) Totalitarianism and the ideas that drove the French Revolution were “Tear everything down and START OVER” Don’t accept criticism. Don’t allow another narrative. Control everything. The result? Some would argue that the French revolution didn’t end until the 1950s when France joined the EU. For 150 years France cycled through revolution and instability. French Revolution (1789–1792) French First Republic (1792–1799) First Empire (1804–1814) Bourbon restoration (1814–1830) July Monarchy (1830–1848) Second Republic (1848–1852) Second Empire (1852–1870) Third Republic (1870–1940), until 1914 Paris Commune (1871) Royalist domination (1871–1879) "Radicals" (1879–1914) 150 years of chaos, war, bloodshed, revolution…. Each movement being eaten by the next… We must be awake and aware of the warning sign of marxist groups like Black Lives Matter . . . warning sign that could ultimately lead to your own destruction as the movement begins to eat itself. Sources and additional resources: https://en.wikipedia.org/wiki/Ouroboros https://en.wikipedia.org/wiki/Reign_of_Terror https://en.wikipedia.org/wiki/Dechristianization_of_France_during_the_French_Revolution https://www.britannica.com/science/French-republican-calendar https://en.wikipedia.org/wiki/Cult_of_the_Supreme_Being https://en.wikipedia.org/wiki/Anti-clericalism https://patriotpost.us/opinion/1775-the-second-french-revolution-2009-04-08 Until next time… Be a change maker, take responsibility, own the future. Thank you for listening, and as always you can find me at: WhatsApp: +1-202-922-0220 LucasSkrobot.com Tiktok: https://www.tiktok.com/@lucasskrobot LinkedIn: https://www.linkedin.com/in/lucasskrobot Instagram: https://www.instagram.com/lucasskrobot
57- putting some more information out concerning who what when wbu and how.Please forward this podcast onto your friends and family and fbi and the US MILITARY would be great please. We are at war with a group of people that won’t show their coward faces, even if most of them are known. And have criminal records. Check out Columbus , gay, 2000-2007, trafficking. And look up former associates of the bar Somewhere Else.
Dr. Scott Stephenson, President and CEO of the Museum of the American Revolution, discussed the museum, which celebrated its second anniversary in April. He described its founding, based on the collection of the Valley Forge Historical Society, begun Episcopal Priest W. Herbert Burke, with the purchase at auction of General George Washington's military war tent. Now the cornerstone of the museum, it's surrounded by a permanent collection and objects on loan from private collectors and families. He discussed how the museum presents artifacts in accessible, interactive ways and humanizes the stories to attract contemporary audiences. He spoke on the museum's efforts to relate the stories of the native peoples, women and people of color, using diaries and personal papers. We discussed the museum's more scholarly work, too, its archives, its continuing search for artifacts and its upcoming consortium. The museum will present its first international exhibit in the fall, 'The Cost of the Revolution: The Life and Death of an Irish Soldier;' looking at the war's impact on a soldier fighting for the British. Finally, a look at upcoming events and Dr. Stephenson invites everyone to attend a 'History After Hours' event, cocktails, conversation and hands-on activities after the museum's regular hours. For more information about special events, hours and exhibits, go to AmRevMuseum.org. See omnystudio.com/listener for privacy information.
Today on the show, Paul and Ben talk about baseball, Blood Blood Blood, the Democratic debates, giant robots, the East India Company flag and the America Revolution conspiracy, corrections from Jennifer Fact Checker, dog droppings, who’s the alpha, animals without fur, doggie daycare, and finally Yelling for Betty.
Pastor Martin Shott preaches the 10:30AM Sunday morning sermon on June 30, 2019. Text: 2 Kings 23:24-27; 34-37; key verse, 23:35.
Southerners strived to protect slavery as thoroughly as possible. In order to do that, they embraced a pragmatic ideology tailored to fight their Northern opposition. To many Southerners, slavery represented comfort, but others embraced slavery as their Christian duty to save Africans from the drudgeries of freedom and supposedly meek lives of Northern industrial workers.What is methodological individualism? Was there a monolithic south? What is enlightenment liberalism? Who was Nathaniel Beverly Tucker?Further Reading:America Mobbing, 1828-1861, written by David GrimstedThe Life and Literature of Nathaniel Beverley Tucker, written by Robert Doares, Jr.Related Content:Jeffersonian Optimism vs. Country Pessimism, from Literature of Liberty ReviewerRadical Individualism in America: Revolution to Civil War, written by Eric FonerCompromising Compromisers, Liberty Chronicles Podcast See acast.com/privacy for privacy and opt-out information.
Abducted and abandoned by pirates as a boy, Pedro Fransisco was taken in by the Virginians of City Point. He became a black smith, grew to be 6'6' and 260 pounds. He joined the revolution and became a hero. Peter heroic acts include everything from a succesfully completing an suicide mission to saving his Colonel. The giant of the America Revolution has an amazing story to tell. Example of Broadsword from Revolutionary times: https://charlotteblogs.wordpress.com/2010/03/12/monday-march-15-2010-carl-tanner-peter-francisco/travisbowman/ Our Store: https://www.etsy.com/shop/Hammillarmsandarmor?ref=ss_profile
Bassem Youssef risked everything to create an impact. He was living in Egypt. And a revolution was happening. Everyday, he would go to the streets of the protests and try to help the wounded. Then he’d go home. And watch the news. That’s when he saw how the media was lying to the people. So Bassem started a Youtube channel where he reported what was REALLY happening in his country. He did this with satire and comedy. He relieved the tension of the country. Egypt has 80 million people. And in weeks, 30 million were watching Bassem. And the weird part is he had no background in media. Bassem was a heart surgeon turned truth teller. And he was rewarded for it. In 2013, “TIME Magazine” named Bassem Youssef “one of the most influential people in the world.” This podcast is about the revolution in Egypt and Bassem’s journey through it. But it’s also about creating content people want and need. And telling a story that changes lives. Links and Resources Listen to Bassem’s podcast “Remade in America” “Revolution for Dummies: Laughing Through the Arab Spring” by Bassem Youssef Follow Bassem on Twitter Tickling Giants - the documentary about Bassem directed by Sara Taksler Also Mentioned The Daily Show Jon Stewart “Outliers” by Malcolm Gladwell I write about all my podcasts! Check out the full post and learn what I learned at jamesaltucher.com/podcast. Thanks so much for listening! If you like this episode, please subscribe to “The James Altucher Show” and rate and review wherever you get your podcasts: Apple Podcasts Stitcher iHeart Radio Spotify Follow me on Social Media: Twitter Facebook Linkedin Instagram See omnystudio.com/listener for privacy information.
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