The Mountain Meadows Massacre (September 7–11, 1857) was a series of attacks during the Utah War that resulted in the mass murder of at least 120 members of the Baker–Fancher wagon train.

The massacre occurred in the southern Utah Territory at Mountain Meadows, and was perpetrated by settlers from the Church of Jesus Christ of Latter-day Saints (LDS Church) involved with the Utah Territorial Militia (officially called the Nauvoo Legion) who recruited and were aided by some Southern Paiute Native Americans.

The wagon train, made up mostly of immigrant families from Arkansas, was bound for California, traveling on the Old Spanish Trail that passed through the Territory.

After arriving in Salt Lake City, the Baker–Fancher party made their way south along the Mormon Road, eventually stopping to rest at Mountain Meadows. The party's journey occurred amidst hostilities between Mormon settlers and the U.S. government, with war hysteria rampant amongst the Mormons.

Acting on rumors of hostile behavior on the part of the travelers, local Mormon militia leaders, including Isaac C. Haight and John D. Lee, made plans to attack them as they camped at the meadow. The leaders of the militia, wanting to give the impression of tribal hostilities, persuaded Southern Paiutes to join with a larger party of militiamen disguised as Native Americans in an attack on the wagon train.

During the militia's first assault, the travelers fought back, and a five-day siege ensued. Eventually, fear spread among the militia's leaders that some immigrants had caught sight of the white men, likely discerning the actual identity of a majority of the attackers.

As a result, militia commander William H. Dame ordered his forces to kill the travelers. By this time, the travelers were running low on water and provisions, and allowed some members of the militia – who approached under a white flag – to enter their camp. The militia members assured the immigrants they were protected, and after handing over their weapons, the immigrants were escorted away from their defensive position. 

After walking a distance from the camp, the militiamen, with the help of auxiliary forces hiding nearby, attacked the travelers. The perpetrators killed all the adults and older children in the group, in the end sparing only seventeen young children ages six and under.

Following the massacre, the perpetrators buried some of the remains but ultimately left most of the bodies exposed to wild animals and the climate. Local families took in the surviving children, with many of the victims' possessions and remaining livestock being auctioned off.

 Investigations, which were interrupted by the American Civil War, resulted in nine indictments in 1874. Of the men who were indicted, only Lee was tried in a court of law. After two trials in the Utah Territory, Lee was convicted by a jury, sentenced to death and executed by firing squad on March 23, 1877.

Historians attribute the massacre to a combination of factors, including war hysteria about a possible invasion of Mormon territory and Mormon teachings against outsiders during the Mormon Reformation. Scholars debate whether senior leadership in the LDS Church, including Brigham Young, directly instigated the massacre or if responsibility for it lay only with the leaders of the militia.

Baker–Fancher party

In early 1857, the Baker–Fancher party was formed from several groups mainly from Marion, Crawford, Carroll and Johnson counties in northwestern Arkansas. They assembled into a wagon train at Beller's Stand, south of Harrison, to emigrate to southern California. The group was initially referred to as both the Baker train and the Perkins train, but later referred to as the Baker–Fancher train (or party). 

It was named after "Colonel" Alexander Fancher who, having already made the journey to California twice before, had become its main leader. By contemporary standards the Baker–Fancher party was prosperous, carefully organized and well-equipped for the journey. They were joined along the way by families and individuals from other states, including Missouri. The group was relatively wealthy, and planned to restock its supplies in Salt Lake City, as did most wagon trains at the time.

Interactions with Mormon settlers

At the time of the Fanchers' arrival, the Utah Territory, though legally a democracy, was effectively a theocracy under the leadership of Brigham Young, the second president of the Church of Jesus Christ of Latter-day Saints (LDS Church), who had established colonies along the California Trail and the Old Spanish Trail. U.S. President James Buchanan had recently issued an order to send federal troops to Utah, which led to rumors being spread in the territory about its motives. Young issued various orders that urged the local population to prepare for the arrival of the troops. Eventually Young issued a declaration of martial law.

The Baker–Fancher party was refused provisions in Salt Lake City and chose to leave there and take the Old Spanish Trail, which passed through southern Utah. In August 1857, the Mormon apostle George A. Smith traveled throughout the southern part of the territory instructing Mormon settlers to stockpile grain. 

While on his return trip to Salt Lake City, Smith camped near the Baker–Fancher party on August 25, 1857, at Corn Creek. They had traveled the 165 miles (266 km) south from Salt Lake City, and Jacob Hamblin suggested that the wagon train continue on the trail and rest their cattle at Mountain Meadows, which had good pasture and was adjacent to his homestead.

While most witnesses said that the Fanchers were in general a peaceful party whose members behaved well along the trail, rumors spread about their supposed misdeeds. United States Army Brevet Major James Henry Carleton led the first federal investigation of the murders, and the findings were published in 1859. He recorded Hamblin's account that the train was alleged to have poisoned a spring near Corn Creek, resulting in the deaths of eighteen cows and two or three people who ate the contaminated meat.

 Carleton interviewed the father of a child who allegedly died from this poisoned spring and accepted the sincerity of the grieving father. He also included a statement from an investigator who did not believe the Fancher party was capable of poisoning the spring, given its size. Carleton invited readers to consider a potential explanation for the rumors of misdeeds, noting the general atmosphere of distrust among Mormons for strangers at the time, and that some locals appeared jealous of the Fancher party's wealth.

Killings and aftermath

On Friday, September 11, 1857, two militiamen approached the Baker–Fancher party wagons with a white flag and were soon followed by Indian Agent and militia officer John D. Lee. Lee told the battle-weary emigrants that he had negotiated a truce with the Paiutes. Under Mormon protection, the wagon-train members would be escorted safely back to Cedar City, 36 miles (58 km) away, in exchange for turning all of their livestock and supplies over to the Native Americans.

Accepting this offer, the emigrants were led out of their fortification, with the adult men being separated from the women and children. The men were paired with a militia escort and when the signal was given, the militiamen turned and shot the male members of the Baker–Fancher party standing by their side. 

The women and children were then ambushed and killed by more militia that were hiding in nearby bushes and ravines. Members of the militia were sworn to secrecy. A plan was set to blame the massacre on the Native Americans.

Survivor Nancy Saphrona Huff was taken away along with her family's possessions by John Willis to reside at his house until she was returned to relatives in Arkansas two years later. 

The militia did not kill small children who were deemed too young to relate what had happened. Nancy Huff, one of the seventeen survivors and just over four years old at the time of the massacre, recalled in an 1875 statement that an eighteenth survivor was killed directly in front of the other children. "At the close of the massacre there was eighteen children still alive, one girl, some ten or twelve years old, they said was too big and could tell, so they killed her, leaving seventeen."

 The survivors were taken in by local Mormon families. Seventeen of the children were later reclaimed by the U.S. Army and returned to relatives in Arkansas. 

The treatment of these children while they were held by the Mormons is uncertain, but Captain James Lynch's statement in May 1859 said the surviving children were "in a most wretched condition, half starved, half naked, filthy, infested with vermin, and their eyes diseased from the cruel neglect to which they had been exposed."  Lynch's July 1859 affidavit added that they when they first saw the children they had "little or no clothing" and were "covered with filth and dirt".

Survivor Christopher "Kit" Fancher as an adult.

Leonard J. Arrington, founder of the Mormon History Association, reports that Brigham Young received the rider, James Haslam, at his office on the same day. When he learned what was contemplated by the militia leaders in Parowan and Cedar City, he sent back a letter stating the Baker–Fancher party was not to be meddled with, and should be allowed to go in peace (although he acknowledged the Native Americans would likely "do as they pleased"). Young's letter arrived two days too late, on September 13, 1857.

The livestock and personal property of the Baker–Fancher party, including women's jewelry, clothing and bedstuffs were distributed or auctioned off to Mormons. Some of the surviving children saw clothing and jewelry that had belonged to their dead mothers and sisters subsequently being worn by Mormon women and the journalist J.H. Beadle said that jewelry taken from Mountain Meadows was seen in Salt Lake City.

Investigations and prosecutions

An early investigation was conducted by Brigham Young, who interviewed John D. Lee on September 29, 1857. In 1858, Young sent a report to the Commissioner of Indian Affairs stating that the massacre was the work of Native Americans. The Utah War delayed any investigation by the U.S. federal government until 1859, when Jacob Forney and U.S. Army Brevet Major James Henry Carleton conducted investigations.

In Carleton's investigation, at Mountain Meadows he found women's hair tangled in sage brush and the bones of children still in their mothers' arms. Carleton later said it was "a sight which can never be forgotten." After gathering up the skulls and bones of those who had died, Carleton's troops buried them and erected a cairn and cross.

Carleton interviewed a few local Mormon settlers and Paiute Native American chiefs and concluded that there was Mormon involvement in the massacre. He issued a report in May 1859, addressed to the U.S. Assistant Adjutant-General, setting forth his findings. Jacob Forney, Superintendent of Indian Affairs for Utah, also conducted an investigation that included visiting the region in the summer of 1859. 

Forney retrieved many of the surviving children of massacre victims who had been housed with Mormon families and gathered them up for transportation to their relatives in Arkansas. Forney concluded that the Paiutes did not act alone and the massacre would not have occurred without the white settlers, and Carleton report to the U.S. Congress called the mass killings a "heinous crime", blaming both local and senior church leaders for the massacre.

In March 1859, Judge John Cradlebaugh, a federal judge brought into the territory after the Utah War, convened a grand jury in Provo concerning the massacre, but the jury declined any indictments. Nevertheless, Cradlebaugh conducted a tour of the Mountain Meadows area with a military escort. He attempted to arrest John D. Lee, Isaac Haight, and John Higbee, who fled before they could be found. 

Cradlebaugh publicly charged Brigham Young as an instigator to the massacre and therefore an "accessory before the fact". Possibly as a protective measure against the mistrusted federal court system, Mormon territorial probate court judge Elias Smith arrested Young under a territorial warrant, perhaps hoping to divert any trial of Young into a friendly Mormon territorial court. Apparently because no federal charges ensued, Young was released.

Further investigations were cut short by the American Civil War in 1861, but proceeded in 1871 when prosecutors obtained the affidavit of militia member Philip Klingensmith. Klingensmith had been a bishop and blacksmith from Cedar City; by the 1870s, however, he had left the church and moved to Nevada.

Lee was arrested on November 7, 1874. Dame, Philip Klingensmith, Ellott Willden, and George Adair Jr. were indicted and arrested while warrants to pursue the arrests of four others who had gone into hiding (Haight, Higbee, William C. Stewart, and Samuel Jukes) were being obtained. Klingensmith escaped prosecution by agreeing to testify. Brigham Young excommunicated some participants, including Haight and Lee, from the LDS Church in 1870. The U.S. posted bounties of $5000 USD (equivalent to $120,500 in 2023) each for the capture of Haight, Higbee, Stewart, and Klingensmith.

Lee's first trial began on July 23, 1875, in Beaver, before a jury of eight Mormons and four non-Mormons. One of Lee's defense attorneys was Enos D. Hoge, a former territorial supreme court justice. The trial led to a hung jury on August 5, 1875. Lee's second trial began September 13, 1876, before an all-Mormon jury. The prosecution called Daniel Wells, Laban Morrill, Joel White, Samuel Knight, Samuel McMurdy, Nephi Johnson, and Jacob Hamblin.

Lee also stipulated, against advice of counsel, that the prosecution be allowed to re-use the depositions of Young and Smith from the previous trial. Lee called no witnesses in his defense, and was convicted.

Lee was entitled under Utah Territorial statute to choose the method of his execution from three possible options: hanging, firing squad, or decapitation. At sentencing, Lee chose to be executed by firing squad. In his final words before his sentence was carried out at Mountain Meadows on March 23, 1877, Lee said that he was a scapegoat for others involved. Brigham Young stated that Lee's fate was just, but it was not a sufficient blood atonement, given the enormity of the crime.

Further investigations were cut short by the American Civil War in 1861, but proceeded in 1871 when prosecutors obtained the affidavit of militia member Philip Klingensmith. Klingensmith had been a bishop and blacksmith from Cedar City; by the 1870s, however, he had left the church and moved to Nevada.

Lee was arrested on November 7, 1874. Dame, Philip Klingensmith, Ellott Willden, and George Adair Jr. were indicted and arrested while warrants to pursue the arrests of four others who had gone into hiding (Haight, Higbee, William C. Stewart, and Samuel Jukes) were being obtained. Klingensmith escaped prosecution by agreeing to testify. Brigham Young excommunicated some participants, including Haight and Lee, from the LDS Church in 1870. The U.S. posted bounties of $5000 USD (equivalent to $120,500 in 2023) each for the capture of Haight, Higbee, Stewart, and Klingensmith.

Lee's first trial began on July 23, 1875, in Beaver, before a jury of eight Mormons and four non-Mormons. One of Lee's defense attorneys was Enos D. Hoge, a former territorial supreme court justice. The trial led to a hung jury on August 5, 1875. Lee's second trial began September 13, 1876, before an all-Mormon jury. The prosecution called Daniel Wells, Laban Morrill, Joel White, Samuel Knight, Samuel McMurdy, Nephi Johnson, and Jacob Hamblin.

Lee also stipulated, against advice of counsel, that the prosecution be allowed to re-use the depositions of Young and Smith from the previous trial. Lee called no witnesses in his defense, and was convicted.

Lee was entitled under Utah Territorial statute to choose the method of his execution from three possible options: hanging, firing squad, or decapitation. At sentencing, Lee chose to be executed by firing squad. In his final words before his sentence was carried out at Mountain Meadows on March 23, 1877, Lee said that he was a scapegoat for others involved. Brigham Young stated that Lee's fate was just, but it was not a sufficient blood atonement, given the enormity of the crime.

Revelation 18

Lament Over Fallen Babylon

After this I saw another angel coming down from heaven. He had great authority, and the earth was illuminated by his splendor.  With a mighty voice he shouted: “‘Fallen! Fallen is Babylon the Great!’ She has become a dwelling for demons and a haunt for every impure spirit, a haunt for every unclean bird, a haunt for every unclean and detestable animal. For all the nations have drunk the maddening wine of her adulteries. The kings of the earth committed adultery with her, and the merchants of the earth grew rich from her excessive luxuries.”

Warning to Escape Babylon’s Judgment

Then I heard another voice from heaven say: ‘Come out of her, my people,’ so that you will not share in her sins, so that you will not receive any of her plagues;  for her sins are piled up to heaven, and God has remembered her crimes. Give back to her as she has given; pay her back double for what she has done. Pour her a double portion from her own cup. Give her as much torment and grief as the glory and luxury she gave herself. In her heart she boasts, ‘I sit enthroned as queen. I am not a widow; I will never mourn.’ Therefore in one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her. 

Threefold Woe Over Babylon’s Fall  

“When the kings of the earth who committed adultery with her and shared her luxury see the smoke of her burning, they will weep and mourn over her. Terrified at her torment, they will stand far off and cry: “‘Woe! Woe to you, great city, you mighty city of Babylon! In one hour your doom has come!’  “The merchants of the earth will weep and mourn over her because no one buys their cargoes anymore—  cargoes of gold, silver, precious stones and pearls; fine linen, purple, silk and scarlet cloth; every sort of citron wood, and articles of every kind made of ivory, costly wood, bronze, iron and marble;  cargoes of cinnamon and spice, of incense, myrrh and frankincense, of wine and olive oil, of fine flour and wheat; cattle and sheep; horses and carriages; and human beings sold as slaves.

“They will say, ‘The fruit you longed for is gone from you. All your luxury and splendor have vanished, never to be recovered.’ 15 The merchants who sold these things and gained their wealth from her will stand far off, terrified at her torment. They will weep and mourn and cry out: ‘Woe! Woe to you, great city, dressed in fine linen, purple and scarlet, and glittering with gold, precious stones and pearls!  In one hour such great wealth has been brought to ruin!’

“Every sea captain, and all who travel by ship, the sailors, and all who earn their living from the sea, will stand far off.  When they see the smoke of her burning, they will exclaim, ‘Was there ever a city like this great city?’ They will throw dust on their heads, and with weeping and mourning cry out: ‘Woe! Woe to you, great city, where all who had ships on the sea became rich through her wealth! In one hour she has been brought to ruin!’ “Rejoice over her, you heavens! Rejoice, you people of God! Rejoice, apostles and prophets! For God has judged her with the judgment she imposed on you.” 

The Finality of Babylon’s Doom

Then a mighty angel picked up a boulder the size of a large millstone and threw it into the sea, and said: “With such violence the great city of Babylon will be thrown down, never to be found again. The music of harpists and musicians, pipers and trumpeters, will never be heard in you again. No worker of any trade will ever be found in you again. The sound of a millstone will never be heard in you again. The light of a lamp will never shine in you again. The voice of bridegroom and bride will never be heard in you again. Your merchants were the world’s important people. By your magic spell all the nations were led astray. In her was found the blood of prophets and of God’s holy people, of all who have been slaughtered on the earth.” 

Take your stand against the devil’s schemes by being strong in the Lord God and live by the spirit. Trey Knowles’s allegory comedy “Pawns of America” shows us that our struggle is not against flesh and blood, but against the rulers, principalities against the authorities, against the powers of this dark world, and the spiritual forces of evil in the heavenly realms.

Pawns of America shows you how the principalities of this world can orchestrate people's behavior by using manipulation and gaslighting tactics. This is how it is done. The Principalities will target the desires of the heart, to manipulate the stereotypic ideology of the individuals.

Stereotyping behavior of ideology refers to the tendency for people holding a particular political or social ideology to overgeneralize characteristics about individuals belonging to opposing ideologies, often relying on simplistic and preconceived notions about those groups, which can lead to prejudice and discrimination based on their perceived political affiliation rather than individual traits.

Powerful people and organization can cause people to kill each other by manipulating them based on individual behavior of ideology. For example, hate groups.

Since Mankind has been and is divided into three parts: the Haves, the Have-Nots, and the Have-a-Little, Want More, so when there is greed and coveting people can easily be controlled and manipulated based on their wants and desires using behavioral sorcery. Political behavioral sorcery is a weapon to turn citizens of America into schizophrenic behavior.

Now the political sorcery game is played in America like this. Between the Haves and Have-Nots are the Have-a-Little, Want More--the middle class. The people in America are torn between upholding the status quo to protect the little they have, and wanting change to get more, they become split personalities. They could be described as social, economic, and political schizoids. Generally, they seek a safe way, where they can profit by change and yet not risk losing the little, they have. They insist on a minimum of three aces before playing a hand in the poker game of revolution.

Thermo Politically they are tepid and rooted in inertia. Today in Western society and particularly in the United States they comprise the majority of our population.”

In Trey Knowles’s Pawns of America, Trey Knowles exposes the chess match that is taking place between the principalities of this world, one for the Haves which equals “Trump” and for Have Nots which equals “Obama”. Both of these principalities are trying to orchestrate people's behavior for control and the glory of their own sovereignty.

For where our treasure is, there our heart will be also. So, if our heart is with the Lord, then he is our main source and we cannot be manipulated by any principalities in this world because our treasure is in the Lord and there is our heart.

We are more than conquerors, and we will counter attack the principalities of this world.

It is written in Ephesians 6:13-17 says therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God.

We will not be pawns of the principalities of this world.

Trey Knowles's Clean Up America is a message for America to change and reform to the images of God and not to the flesh.

Galatians 5:16-21 says.

So I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. But if you are led by the Spirit, you are not under the law.

The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

Note: Shun means to turn away from evil:

Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord.  Acts 3:19

They must turn from evil and do good; they must seek peace and pursue it. 1 Peter 3:11

Note: Seek peace: Live the way God intends for you to live

Repent or Perish

Luke 13: Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices.  Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way?  I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish.”

Then he told this parable: “A man had a fig tree growing in his vineyard, and he went to look for fruit on it but did not find any.  So he said to the man who took care of the vineyard, ‘For three years now I’ve been coming to look for fruit on this fig tree and haven’t found any. Cut it down! Why should it use up the soil?’

“‘Sir,’ the man replied, ‘leave it alone for one more year, and I’ll dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down.’”

Trey Knowles's "Message From North Sentinel Island" is an allegoric comedy where Indigenous people show black Americans how to say no to ungodliness and not take the devil's bread or lifestyle. The comedy emphasizes the importance of fearing the Lord and hating evil, as highlighted in Proverbs 8:13

North Sentinel Island

North Sentinel Island is one of the Andaman Islands, an Indian archipelago in the Bay of Bengal which also includes South Sentinel Island. The island is a protected area of India. It is home to the Sentinelese, an indigenous tribe in voluntary isolation who have defended, often by force, their protected isolation from the outside world. 

+1⁄2 miles) wide, and its area is approximately 60 square kilometres (23 sq mi).

The Andaman and Nicobar Islands Protection of Aboriginal Tribes Regulation 1956 prohibits travel to the island and any approach closer than five nautical miles (nine kilometres), in order to protect the remaining tribal community from "mainland" infectious diseases against which they likely have no acquired immunity. The area is patrolled by the Indian Navy.

Nominally, the island belongs to the South Andaman administrative district, part of the Indian union territory of Andaman and Nicobar Islands. In practice, Indian authorities recognise the islanders' desire to be left alone, restricting outsiders to remote monitoring (by boat and sometimes air) from a reasonably safe distance; the Government of India will not prosecute the Sentinelese for killing people in the event that an outsider ventures ashore. In 2018, the Government of India excluded 29 islands—including North Sentinel—from the Restricted Area Permit (RAP) regime, in a major effort to boost tourism.

In November 2018, the government's home ministry stated that the relaxation of the prohibition on visitations was intended to allow researchers and anthropologists (with pre-approved clearance) to finally visit the Sentinel islands.

The Sentinelese have repeatedly attacked approaching vessels, whether the boats were intentionally visiting the island or simply ran aground on the surrounding coral reef. The islanders have been observed shooting arrows at boats, as well as at low-flying helicopters. Such attacks have resulted in injury and death. In 2006, islanders killed two fishermen whose boat had drifted ashore, and in 2018 an American Christian missionary, 26-year-old John Chau, was killed after he illegally attempted to make contact with the islanders three separate times and paid local fishermen to transport him to the island.

Have you ever heard of the North Sentinel Island, a remote island in the Bay of Bengal, India? This mysterious and isolated island has been out- limits to outsiders for decades. With the help of drone technology, we’re now suitable to explore this enigmatic island and gain a better understanding of its inhabitants and their way of life.

Introduction

The North Sentinel Island is one of the last remaining tribes that remain uncontacted by ultramodern civilization. The Sentinelese people, who inhabit the island, are known for their hostility towards outsiders and have been known to attack anyone who tries to approach their land. Due to their resistance, little is known about the tribe and their way of life. still, recent advancements by drone technology have allowed us to get a glimpse into this uncommunicative community.

The Drone North Sentinel Island

Using drone technology, we’re now suitable to study the North Sentinel Island from a safe distance. The drones allow us to capture upstanding footage of the island and its inhabitants without disturbing their way of life. This technology has been critical in uncovering the mysteries of this isolated island.

The Geography of the North Sentinel Island

The North Sentinel Island is a small island located in the Bay of Bengal, measuring roughly 72 square kilometers. The island is girdled by coral reefs, which make it delicate to approach by boat. The thick jungle and thick vegetation on the island make it nearly insolvable to explore on foot.

The Sentinelese People

The Sentinelese people are believed to have inhabited the North Sentinel Island for thousands of years. The tribe is estimated to have a population of roughly 50- 150 individuals, making it one of the lowest and most isolated tribes in the world.

The Sentinelese Culture

The culture of the Sentinelese people is shrouded in mystery. Due to their hostility towards outsiders, little is known about their way of life. still, from the limited observations made by anthropologists and through the use of drones, we’ve been suitable to gain some insight into their culture.

The Sentinelese Language

The language of the Sentinelese people is unique and has not been completely understood by linguists. It’s believed to be a language isolate, meaning that it isn’t related to any other language in the world.

The abomination of desolation is a phrase from the Book of Daniel describing the pagan sacrifices with which the 2nd century BC Greek king Antiochus IV Epiphanes replaced the twice-daily offering in the Jewish temple, or alternatively, the altar on which such offerings were made.

In the 1st century AD it was taken up by the authors of the gospels in the context of the Roman destruction of Jerusalem and the temple in the year 70, with the Gospel of Mark placing the "abomination of desolation" into a speech by Jesus concerning the Second Coming. 

It is widely accepted that Mark was the primary source used by the authors of the Gospel of Matthew and of Luke for their parallel passages, with Matthew 24:15–16 adding a reference to Daniel and Luke 21:20–21 giving a description of the Roman armies ("But when you see Jerusalem surrounded by armies..."); in all three it is likely that the authors had in mind a future eschatological (i.e., end-time) event, and perhaps the activities of some antichrist.

Trey Knowles - Harvest Food is an allegory message describing the Abomination of desolation displayed in Jerusalem with pride parades. This message follows up with people who do such things deserve death based on Romans 1:18-32.

Romans 1:18-32. The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, 19 since what may be known about God is plain to them, because God has made it plain to them. 20 For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.

21 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. 22 Although they claimed to be wise, they became fools 23 and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.

24 Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. 25 They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen.

26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. 27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.

28 Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. 29 They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. 

They are gossips, 30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; 31 they have no understanding, no fidelity, no love, no mercy. 32 Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.

Trey Knowles's Gideon message scene is asking the people what side they are on, either with God or not with God as judgment comes closer. In the Bible, God's judgment against the Midianites was carried out through Gideon, a seemingly ordinary man chosen by God to lead the Israelites to victory against a much larger enemy, demonstrating that God can use even the weakest of individuals to bring about justice when his people are faithful and obedient; Gideon's story is found in the Book of Judges, highlighting God's power to deliver his people from oppression through unlikely heroes like Gideon, who initially doubted his ability to fulfill the task but ultimately trusted in God's guidance and strength.

Lady Liberty is like an enticing snake saying you can be your own god; you have a right to do whatever you want in fact, she might be the same snake in the Garden of Eden, home of the free and the home of the brave. Trey Knowles's allegory comedy Lady Liberty shows exactly that.