The black sheep usually doesn't follow the crowd because every once in a while, the crowd is literally going the wrong way in mass

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 The black sheep usually doesn't follow the crowd because every once in a while, the crowd is literally going the wrong way in mass   The black sheep usually doesn't follow the crowd because every once in a while, the crowd is literally going the wrong way in mass  It takes a black sheep to stand out and say, 'Hey, I think we're headed off a cliff here!' They may be labeled as outcasts or rebels, but in reality, they're the ones who are brave enough to challenge the status quo and forge their own path. Let's celebrate the black sheep in our lives - the ones who inspire us to think differently, to question the norms, and to embrace our individuality.

CAULDRON SÍTIO MASSACRE SURVIVORS IN CRATO CEARÁ ARE SURROUNDED BY MILITARY


CAULDRON SÍTIO MASSACRE SURVIVORS IN CRATO CEARÁ ARE SURROUNDED BY MILITARY


Cauldron Sítio Massacre Survivors in Crato Ceará are surrounded by military. 86 years ago, on May 11, 1937, the northeastern community, accused of "communist subversion", was decimated by aerial shootings and bombing conducted by the Brazilian Army.

Since 1926, the St. Cruz of the Cauldron Farm, located in the rural Crato area, housed a community of waitresses, scourges of drought and peasants. The community leader was a beato called Joseph Lourenço, protected from Father Cicero. The priest himself had brokered the farm's concession, at first to house rural workers expelled from a nearby rural estate that had been sold out.

Father Cicero proceeded to send in the care of Jose Lourenço the retirantes seeking his blessings in North Juazeiro, which led to the rapid growth of the community. Under the leadership of José Lourenço, the farm worked as a common society, sustained by mutual cooperation and equal breakdown of production. The villagers produced almost everything they needed. They planted fruits, cereals and vegetables, manufactured axes, hoes, sickles, clothes and pans. The labor fruits were divided as each one's needs and surplus production was marketed with external communities.

The money coming from sales was employed in buying medicines, kerosene and inputs. Each family had their own home and the orphans were raised as godchildren of the beato. The farm also counted on its own church and a graveyard, equally built by the residents. 

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