Tuesday, November 08, 2016

CRUSHED GARLIC IN ...Use this remedy once a year to look for any disease!

Secrets: Use this remedy once a year to look for any disease!:

'via Blog this'
A related problem for Government leaders as well as

foundations in each Eastern European country is that they do not usually

understand that “Non-Profit” does not mean “no profit at each year’s end.

Thus, as we began to meet with leaders in the early 1990s, Olga

and I realized that we needed to shift from the concept “Non-Profit

Foundations” to “Not-for-Private Profit Organizations” (NPPOs),11

which are supposed to generate a profit to be invested in world markets

(largely stock markets) to accumulate a corpus of funds that earn

enough interest yearly to pay operating expenses.

Government tax leaders, who change often, have to be made

newly aware by their National Association of Foundations to learn the

differences between “NPOs” and “NPPOs,”12 or they will not know

how the U.S.-Mexico Model can open their country to expand its

national money supply.

Even once Tax Officials know what has to be done to change the

historically wrong tax code, they must explain why to their Congress

and then martial public support for change.

Fortunately, our efforts in Eastern Europe have begun to have

impact, but much remains to be done to change left over Communist

ideas about taxation, and even older pre-1948 national ideas, which

understood little of the modern world.

On a personal front, we have learned how Olga’s role in trying

to help her country is rooted in her 1986 attempt to escape from

Romania’s Securitate,13 which has continued since 1948 (from high

visibility to 1989) to work behind the scenes (since 1990) to ruthlessly

dispatch “enemies of the state,” while continuing to manage the corrupt

Government at all levels of power by intrusively SPYING on all people

who live in or enter Romania.

How this national tragedy will end, no one knows because

citizens are afraid to be “overheard” by the “Big Brother”—the

omnipresent Securitate.

(F) The latest work Oscar J. Martínez has helped us understand his

perspective on the geography of Mexico. He has decided that the county’s

geography of extremes (such as too much or too little rainfall in various

areas and difficulty of traveling east and west over difficult mountain

ranges, as well as the lack of rivers to penetrate shipping into the country)

is the main problem holding major parts of Mexico in the inequality of

poverty that prevents the county from developing into a modern nation.

See his paper in this Homenaje and his 2015 book Mexico’s Uneven

Development: The Geographical and Historical Context of Inequality.14

But back in El Paso in the 1990s, after we finished up a solid

day of our work at the Hotel El Paso,15 Oscar and I invited others on our

Team to rapidly cross the border to enjoy the great Latino music in the

safe Juárez City of bygone days.

(G) Peter Reich reminds us of my first article: “The Meaning of the

Cristero Religious War Against the Mexican Revolution”,16 with which

he surprised me. This had always been seen by others and by me as the launch

of my interest in statistical history, being used in this case to analyze the

situation in which the Church found itself involved (1926-1929) against

the Government in Mexico City. But Peter takes a new look for which I

congratulate him. After fitting me into the French Annales School and

later structuralists, Peter writes:17

“Jim Wilkie incorporated and expanded structural methodology

in his three investigations of Church-state relations in twentieth-century

Mexico. In the first, his oral interview with Catholic lay activist Miguel

Palomar y Vizcarra (conducted in 1964 and published in 1969),18 Wilkie

revealed that beginning in the late Porfiriato, affiliations of urban and rural workers, supported by

credit unions, that formed the basis for the militant Cristero resistance groups of the 1920s, like the Liga Nacional Defensora de la Libertad Religiosa. This organizational cohesion explained the continuity in the ideological traditionalism of the laity, and thus why not all Catholics supported the Church hierarchy’s 1929 compromise with the government—the so-called arreglos—that ended the military conflict with the Cristeros.

“In turn, the moderation of the episcopate and state itself followed a traditional pattern of lax anticlerical enforcement also dating from the late nineteenth century. Of course, we cannot forget that Palomar, in looping backward, may have been inventing his own “elitelore,” in Wilkie’s later terminology, justifying himself by maintaining that his positions had long antecedents.

“Building on his interview with Palomar y Vizcarra, Wilkie developed a conceptual explanation of the arreglos in his 1966 article, ‘The Meaning of the Cristero Religious War against the Mexican Government.’ By elucidating the structures of conciliation and extremism within both Church and state, he showed that neither institution was monolithic, so that the moderates on both sides made peace while the radicals continued zealous resistance and anticlerical struggle well into the 1930s. Thus the respective structures of bureaucracy and polarization proved more important than the formal categories of “religion” and “secularism.”

“Wilkie took a broader, more synthetic approach in his 1970 ‘Statistical Indicators of the Impact of National Revolution on the Catholic Church in Mexico, 1910-1967.’ Delineating the structures of religious affiliation, Church-sponsored marriage, divorce, and inhabitants per priest through time-series statistics culled from census data, he found a significant downturn in these measures of Church influence in the decades following the Revolution.

“But cognizant of the multiple factors behind any trends over the longue durée, he considered that this weakening of affiliative intensity may just as easily have been caused by population growth and public health improvement as by government anticlerical policies. All three of Wilkie’s Church-state Studies illustrate how the structures of religious relationships underlie the surface of political events, which they might or might not influence…

“Jim Wilkie’s work on religion and politics creatively applies structural analysis to the terrain of modern Mexican history. His originality consists in showing how structures of ideological affinity always underlie and at times influence historical events. He did not mean that events are subordinate to timeless structures, but rather that a comprehensive “total history” gives the best approximation of what actually happened.

“Historians can’t privilege certain types or items of evidence, but have to examine all of it critically or run the risk of advancing partisan rather than scholarly goals. Guided by this principle, Wilkie’s nuanced structuralism remains a model not only of rigorous analysis but also of the conscientious pursuit of professional ethical standards.”

Peter has given me an articulate view of myself that I did not consciously know.
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