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The Timber Culture Act was a follow-up act to the Homestead Act.The Timber Culture Act was passed by Congress in 1873. The act allowed homesteaders to get another 160 acres (65 ha) of land if they planted trees on one-fourth of the land, because the land was "almost one entire plain of grass, which is and ever must be useless to cultivating man."
Peering up from inside the boot was a small devil figure holding a copy of the Stamp Act and bearing a sign that read: "What Greater Joy did ever New England see / Than a Stampman hanging on a Tree!" [5] This was the first public show of defiance against the Crown and spawned the resistance that led to the American Revolutionary War 10 years later.
Most states interpret "freedom of religion" as including the freedom of long-established religious communities to remain intact and not be destroyed. By extension, democracies interpret "freedom of religion" as the right of each individual to freely choose to convert from one religion to another, mix religions, or abandon religion altogether.
A different kind of critique of the freedom to propagate religion has come from non-Abrahamic traditions such as the African and Indian. African scholar Makau Mutua criticizes religious evangelism on the ground of cultural annihilation by what he calls "proselytizing universalist faiths" (Chapter 28: Proselytism and Cultural Integrity, p. 652):
Among the commodities listed as marketable goods was trees. It was Hakluyt's belief that North America and its endless stock of resources would solve the nation's dilemma. Hakluyt projected that an established lumber industry would deliver returns that would in itself justify investment in settling the area that was becoming commonly known by ...
For more than one-and-a-half centuries, the Juneteenth holiday has been sacred to many Black communities. It marks the day in 1865 enslaved people in Galveston, Texas found out they had been freed ...
William Wollaston's The Religion of Nature Delineated describes the "truest definition" of "natural religion" as being "The pursuit of happiness by the practice of reason and truth". [29] An English translation of Jean-Jacques Burlamaqui 's Principles of Natural and Politic Law prepared in 1763 extolled the "noble pursuit" of "true and solid ...
Practical considerations played their parts, such as commercial enterprise, over-crowding, and the desire for freedom of religion. The main waves of settlement came in the 17th century. After 1700, most immigrants to Colonial America arrived as indentured servants, young unmarried men and women seeking a new life in a much richer environment. [43]