El Pao – Page 8 – The Pull Of The Land

1964: Anne, The Beatles, and Beethoven; Bob Gibson and Whitey Ford — Part I

October 13, 2020October 13, 2020 Richard Barnes

She had come home for the summer. Her mother had told my mother that she was all aflutter about a band that only sang, “Yeah, Yeah, and Yeah”. I remember hearing my mother’s laughter.

I had promptly forgotten about it until, a few days later, at the club.

I was in the club’s main hall doing I-don’t-know-what, when Anne came running from the pool tables area where the short wave radio sat and called out, “Ricky! Come! You’ve got to hear The Beatles!”

Now, to give some context, no one in El Pao had a television set in that era; we saw our TV when we either visited Caracas or the USA. To give an idea of our sliver of acquaintance with American pop music back then, consider the club jukebox. It was built into the south wall, poolside, and enclosed by a sheer, transparent glass door through which its many records could be plainly seen as the gentle mechanism pulled one disc to replace it with another. As I learned to appreciate later in life, our jukebox fare was most unusual in my early childhood. You could hear Debussy’s Clair de Lune and other such classical or easy listening pieces, not to mention Christmas hymns and songs during the joyous season. By the mid-1960’s or shortly thereafter, the jukebox contents had been replaced by more of a Venezuelan, interspersed with American, pop fare.

My point is that I heard American pop music only when I visited Miami or New York or when my cousins would come down to Venezuela to visit us and happened to bring “The Bristol Stomp” or “The Twist”. For example, when I was about 6 or 7, I was in a New York City restaurant with my parents. The violinist who was playing from table to table, came to ours and asked me what I would like to hear. I said, “Three Coins in A Fountain.” He was floored. Nevertheless, after he made the other patrons laugh by saying he expected me to have asked for “Pop Goes the Weasel” or some contemporary pop, he played my request beautifully. He was a very jovial character.

It wasn’t that I had any hankering for that Sammy Cahn song. It’s that I was not expecting to be asked for a song and so just thought of one of the records we would hear in El Pao.

So, at that time, to me, The Beatles was nothing more than a bunch of bugs. Misspelled.

I must not have been very much engrossed in whatever I was doing because, like a sheep led to the slaughter, I nodded and let Anne swoosh me to the radio.

The sound of whatever the song was (“I Want To Hold Your Hand”? “Can’t Buy Me Love”? “She Loves You”? I just don’t remember or don’t know) rooted me in front of that radio. Not wanting to let on that some silly rock group could grab me in any way, I said, nonchalantly, “What’s the big deal?” But she saw right through me, “You like them! Everybody does!”

If you are interested in the 20th century and have not read The Gospel According to the Beatles, by Steve Turner, look it up. In my opinion, Mr. Turner brilliantly captures the “why” of that band. Their incarnation, or personification, of the reigning existentialism of the mid-20th century West — putting Jean Paul Sartre into music and antics, if you would — goes a long way to explaining the explosive impact they had on pre-teens, teens, and young adults of that era and up to today.

The book gives context to John Lennon’s “The Beatles are more popular than Jesus” (in the same series of interviews, Paul McCartney’s comments were even more explosive but he was shielded by the press). The church, especially in the Philippines, was outraged and gave the statement more publicity than it would otherwise have garnered. However, the real question that should have been asked was this: Why? Why, in the West, is a rock group more popular than Jesus?

Because they were, at the time. And that said very much, not only about the then state of the church, but also about the grip existentialism had on our generation. And still has on many.

In the late 70s, a few years before his murder, John Lennon wrote Oral Roberts, asking him about life. He told Roberts that he had fame, girls, drugs — but was trying to make sense of it all. Towards the end of the book, the author tells of his own personal encounter with Mr. Lennon. Mr. Turner felt he was not a good witness to him about Christ. I disagree; he, a young man at the time, was willing to engage Mr. Lennon about eternal truths and about the One Who said, “I am the Truth.” He did well.

Years later, long after The Beatles had broken up, I was seated on the window seat on a flight to Chicago, reading, when I felt a tap on my shoulder. It was Anne. She became my seat mate for the flight and we immediately caught up and went on to talk about culture, economics, and Beethoven. It was Anne who piqued my interest into buying and then listening to the 9 Beethoven symphonies back to back. She was right: it’s quite an experience.

Ludwig Von Beethoven (1770-1827) is one of Western Civilization’s most famous and prolific composers. His symphonies go from the First and Second, which most consider to be hat tips to Mozart, on to the explosive Third (“Eroica”), the somewhat melancholy Fourth, and the most popular Fifth with perhaps the most memorable 8 notes in music history. But what a treat to go beyond the 8 notes, all the way to the end of the fourth movement! Going therefrom to the Sixth (“Pastoral”) is like going from rapids to a wider but still exciting river. Then the dance-like Seventh and the deceptively powerful Eighth await you.

It all culminates with the phenomenally glorious Ninth whose fourth movement, almost in exasperation, declares that musical instruments are not enough for the sentiment. The human voice must now be heard.

So voices are lifted up to sing Friedrich Schiller’s (1759-1805) “Ode to Joy”, whose last stanza reads:

Brothers, above the starry canopy 
There must dwell a loving father.
Do you fall in worship, you millions?
Seek Him in the heavens;
Above the stars must He dwell.

In 1907, Henry van Dyke composed “Joyful, Joyful We Adore Thee,” set to Beethoven’s “Ode to Joy” melody and this hymn is found in many church hymnals to this day.

Beethoven’s nine symphonies, which he composed with progressive loss of hearing (he was totally deaf by the time he composed the ninth), do reflect much that a life can relate to and are worth careful consideration by all.

However, to consider his first two symphonies to be acknowledgments to Mozart, sounds a bit condescending, at least to me. Mozart composed 41 symphonies and the last three — the 39th, 40th, and 41st — are as much a “transition” to the Romantic era as anything Beethoven composed. At least they are to me.

We talked non stop till we landed at O’Hare and said goodbye. That was the last time we met.

Anne passed away some years ago, but if she were here today, I would tell her that she was right on both counts: that Beatles sound had indeed stunned me, as it had captivated her. And, as we matured and returned to our mutual heritage, I too agree with her in that Beethoven’s nine symphonies are a wonder to experience.

In October, 1964, a few months after my childhood encounter with Anne, I was back in front of that radio, along with a crowd of other boys and men, listening, cheering, groaning, hollering. But it wasn’t over The Beatles. Oh, no! It was something far more important.

It was the World Series between the St. Louis Cardinals and the New York Yankees. As it turns out, this was to be the last hurrah of the famed Yankees.

This team had played in 14 of 16 World Series since 1949. Their appearance in 1964 was to be their last until 1976. By the end of the 1964 season, the Yankees would have won 29 American League championships in the 44-year span since 1921.

They’ve never been the same since.

This series highlighted the grace and power of many baseball stars, including two who have died very recently: Bob Gibson and Whitey Ford.

We’ll conclude this in the next post.

The Beatles arrive in New York, February, 1964

Jean-Paul Sartre (1905-1980). Very influential 20th Century French existentialist. *The Gospel According to The Beatles*, by Steve Turner, helps explain the juxtaposition between The Beatles and existentialist philosophy.

I give credit to Anne for piquing my interest. Shortly after our conversation, I bought this set and have it still.

Wolfgang Amadeus Mozart (1756-1791). To me, his last three symphonies sound like as much a transition as Beethoven’s works.

In my childhood memory the club’s shortwave radio was this type, but larger.

My childhood friend, Anne (far left), circa 1959

Anne in the early 2000s (her brother sent me this photo a few years after her passing)

The fearsome Bob Gibson (top) and the calm, but commanding Whitey Ford both pitched in the 1964 World Series. We’ll say more about them and the series in the next post.

Fernando, Sears, the Yankees, and The Beatles

October 9, 2020October 9, 2020 Richard Barnes

Fernando Rodriguez was an Arthur Andersen audit manager in San Juan, Puerto Rico. He had a delightful sense of humor which, upon remembrance, still makes me chuckle, if not laugh outright.

Once, around noon, having gotten his haircut in the barber shop in the lobby of the Royal Bank of Canada, he walked out and ran into one of the firm’s partners who gruffly rebuked him, “Hmmm. Getting a haircut during office hours!” to which Fernando, without missing a beat, replied, “My hair grows during office hours!”

Of course, the partner laughed.

During one of our trips to the mainland, we had a stop in Miami during which he called relatives there, introducing himself as “Fernandito”. After he hung up the phone, I asked him a bit about his childhood in Miami. A couple of his stories remain with me presumably because they are not too dissimilar from my own childhood experiences.

As a child, he had escaped Cuba where, like his friends and family, he was a die hard New York Yankees fan, as I had been in my childhood. They lived in the Coral Gables area of Miami and every day, he and other young Cuban refugees would run to Sears where they could see the previous night’s baseball scores. He told me of their loud delight whenever the Yankees had won and, looking back, how strange that must have seemed to the Sears employees. Who are these Spanish-speaking kids yelping as they would in the baseball stands when this is not a stadium and there is no game going on?

As he told of that era, I instantly related. Every year our family took our annual leave in Miami where we also had relatives. And every year, my mother would include a long, tedious day or two of shopping in Sears of Coral Gables. In retrospect, I have to admire my parents’ planning. They guesstimated their children’s growth for the following year and bought them clothing on that basis. I can remember only once or twice having to buy clothes in Venezuela, for funerals. It was very expensive and that is why we, and other families in El Pao, bought in the USA once a year.

And I also recall rooting for the Yankees over the big short wave radio at the El Pao Club.

Fernando went on to tell of how he and his childhood friends were so taken by The Beatles phenomenon. They would run to Sears every week, baseball season or no, to check the standings of any Beatles songs on the hit parade. He chuckled as he pondered how crazy they must have seemed to those Sears people.

This too rang true. In another post I’ll tell about the “arrival” of that band in El Pao in 1964 and how that coincided closely with a heartbreaking Yankees loss that year. But for now, I’ll say that when their hit song of the moment came on that short wave radio, my childhood friend, Anne, came running to me, insisting that I come and hear them. Just like Fernando and his friends ran to see how they were doing against the competition.

Fernando went on to live and to thrive in Puerto Rico, first as an Arthur Andersen audit manager, and then as partner and president of a regional CPA firm based in the San Juan area. I last saw him when he and I along with a mutual friend and colleague, Vicente Gregorio, met to reminisce and, mostly, to laugh, in Christmastime, 2012, during one of my visits to Puerto Rico. He passed away on June 4, 2014.

Coral Gables, Florida, was founded in the 1920s and was designed to be a pedestrian city. That, it certainly was as my childhood memories can attest: walking up and down Miracle Mile and Alhambra; visiting the Miracle Mile movie theater; walking to and diving into the gigantic Venetian Pool are all vivid memories decades later.

Many Cubans settled in Venezuela and I was privileged to know them, to love them, to miss them. As I miss my friend, Fernando.

Sears in Coral Gables is one of the very few remaining Sears stores in Florida.

Douglas Entrance to Coral Gables, Florida as I and my friend, Fernando, remembered it.

Sears in Coral Gables, Florida. Miracle Mile is seen in background. Thanks to Dreamstime for photo.

Miracle Mile Theater, Coral Gables, Florida

Fernando Rodriguez, my friend and colleague. May he rest in peace.

Something Lost

July 11, 2020July 11, 2020 Richard Barnes

A few years ago I visited Bethlehem, Pennsylvania, on a personal matter, after an absence of close to four decades.

To drive and walk around was to invite affecting memories, not only of Bethlehem, but of family, of childhood friends, of the steel company, of Venezuela, of what could have been. I was offered the opportunity to visit my Uncle’s old former apartment site on Market Street, from which the Bethlehem Steel stacks are clearly, and augustly, visible decades after her bankruptcy in 2001 and dissolution in 2003.

While in town, I came across the transcript of an interview of the late Earl J. Bauman, a teacher in Bethlehem, Pennsylvania high schools for 30 years, who also worked for several years at Bethlehem Steel during World War II, and who otherwise led an eventful life.

Our teachers in El Pao were recruited in Bethlehem, although not all were from there. For instance, one of my teachers, Mrs. Miller, was from New Mexico and boy did she resent Florida being named “The Sunshine State”! She firmly believed, and could “prove”, that New Mexico was the true Sunshine State.

Mr. Bauman’s comments seem to be coming from my own Bethlehem Steel teachers in El Pao, Venezuela.

I believe the reader will appreciate the commentary by Mr. Bauman (1910-January 12, 2000), born in Bethlehem, Pennsylvania. He was the son of George and Matilda Bauman née Shearer. He was married to Grace E. Bauman, née Shoenberger.

Mr. Bauman taught history, government, and economics. A full transcript is linked below for those readers who would appreciate reading more of what he had to say.

Excerpts:

Well, I was born here in Fountain Hill [now a suburb of Bethlehem, Pennsylvania] in 1910. We’ve been residing here ever since that time.

I attended the Fountain Hill School, and then went to Liberty High and then I quit. I was making more money than my dad was playing with a dance orchestra. We used to make as much one night as he made in a week just playing with the big bands. And then one thing led to another and the Depression hit. And finally, there was no music market. I went to South America in one summer playing with a band, and come back, and then it was difficult to find any kind of work, because the Depression hit. It hit pretty hard. And then I had an opportunity to go back to school, then I went to Moravian Prep. And I finished up my high school work there.

Then I went to Moravian College and earned my Bachelor’s. And then, of course, it was still difficult to get work. I worked at the steel company as a clerk in the beam yard offices, and on their police force during the early period of the World War II. And then finally a teaching job.

….

And then I taught until I guess it was about the late Forties [1948] when I decided to go back to Lehigh for my Master’s degree in history, and I finished that, I believe it was 1954, somewhere around in there. Men like Dr. Harmon was the head of the history department, Dr. Gipson, Dr. Brown, and I don’t think any of them are there anymore. Some may have died, passed on, retired. And then I kept on teaching.

….

Teaching wasn’t quite the pleasure it used to be. Yeah, that changed quite considerably.

….

That’s the flu epidemic you’re talking about, yes. I remember because, and I can even take you where the hospitals were and they died like flies [emphasis mine, RMB]. It would have been right across the street from where I did my undergraduate practice teaching where this junior high school is now, right across the street in that area there, they had built these temporary wards. The hospital up here couldn’t handle it. It was too small. I remember that, yes. I remember a lot of— You’ll see in the pictures, see at that time I would have been nine years old, and I did get around and my parents talked, but that wasn’t the only thing, we had a lot of things like there was scarlet fever, and diphtheria, and polio. So many of my classmates were afflicted….

…. You had to put on your porch, your house would be quarantined, that’s the word, diphtheria here and scarlet fever there, and measles here, measles there, and today it’s wonderful how all these youngsters have been protected against these physical ailments, which make them more competitive in their life today.

[Note: the sick were quarantined. The rest went on with their work and lives. For discussions on quarantine and the current approach in most states and countries, see here, here, here, here, and here. Mr. Bauman’s allusion to the “flu epidemic” where “they died like flies” is a reference to the Spanish Flu, or The Great Influenza. See here for more.]

….

[Was crime a big problem?] No. No. You had nothing like—I can remember, we used to— I don’t think any of the neighbors really did much in the way of locking doors, no such thing. (chuckles) As a matter of fact, maybe this is something we should have kept in Fountain Hill here. In those days when I was a youngster we had a curfew. When that whistle blew, you got off the street, you better not be out on the street unless you were with a parent.

….

So they said to me, ‘Well, would you do it?’ I said, ‘You’re asking me?’ I said, ‘I know that you squeeze a trigger somewhere and the projectile comes out the front, that’s all I know.’ I said, ‘I don’t think I can do much for them.’ Somebody said, ‘Well, why don’t you try it?’ One person suggested that I call the Marine barracks and get help. So I did, and you’d be surprised how much fun I had over the years teaching safety and all this and that and I can’t hit the broadside part of a barn, and I coached for 15 years and one of my teams went to the state finals, so we won (inaudible) of the division title after I got to Liberty where we got a large student body. Two southern divisions and we had a District 11 and a Northeastern regional championship and we went to the state finals. Now my youngster has, he picked it up, but we wouldn’t let him have any rifles here at home until he became, I thought qualified. I hate to put material like that in the hands of kids. Now of course, he’s a specialist. He loads his own ammunition. He has guns and pistols. He’s in a pistol league and he can shoot. He stands 75 feet away and he’ll knock your ears off. He has terrific scores, close to 300, shooting at 75 feet with high-caliber pistol. He (inaudible) shoots better than a lot of the policemen. He says, one of the faults of the policeman, he said the policeman doesn’t know his tool that well. He said they misuse it.

….

Well, I remember, you wouldn’t remember this, but I remember when the Lord’s Prayer was banned from school and that was like—I don’t know, I can’t see it because of that, but I think the morale tone of the school began to decline. The mode of dress became careless. The mode of conduct became care— Not by all the students. Some students still come from a home that’s still a home and that insists on certain moral standards.

And I guess a lot of it came from the aftermath of the wars and there would be a lot of things that influenced it, but I think the dropping of that in school was one thing that wasn’t good, because I remember we always had—I used to have my youngsters, and I never had one refuse, and I had Catholics, Protestants, Jewish students in my class, and I always used to read our schedule. And I think once a week we got a guidance period and I used to plan, I felt the kids should take part in opening exercises. It exposes them a little bit into leadership. I used to have them all read passages, and I didn’t insist that anybody read any specific passage, but they were allowed to read from the Old Testament, the New Testament, whatever they would like to read, and then they would lead the Lord’s Prayer, and then we’d have the salute to the flag. It was sort of starting the day off in a sort of moral tone in a way.

Then from then on, things would go from one thing to the other. But I missed that, and I thought it was something that was lost through it. I can’t prove it. I’m not sure. Maybe it were the other factors that made this moral tone of dress and carelessness go down, because as soon as kids start coming in my classes with jeans on and patched—And it wasn’t that they came from poor parents because they had money, because the kid had more money in his pocket as spending money than his new pair of pants and shirt would cost, and they had weeds galore in them. If they weren’t smoking Chesterfields20, it was something else. They were loaded with money. And that may have had something to do with it, the income of the families.

So I don’t know, I think there’s a lot of factors and the fact that we dropped the reading of the Bible and the Lord’s Prayer and all that sort of thing sort of took something out of the classroom. I don’t know. I felt something was lost.

After it was gone, well, then what could you do? I mean, the law said you didn’t dare do it, so you didn’t do it. You still had the salute to the flag, and then oh, in the beginning I didn’t stop altogether, but I didn’t break the law. I asked them to have a moment of silence, soft prayer to themselves. I don’t recall ever anybody objecting to that, and then we turn around then and had the salute to the flag, the Pledge of Allegiance and that sort of thing.

But I feel there was something lost, truly I do.

….

For those interested in reading further, the full transcript is linked below.

http://digital.lib.lehigh.edu/beyondsteel/pdf/bauman_95_101.pdf

Bethlehem Steel main plant, Bethlehem Pennsylvania.

The stacks as seen from Fountain Hill borough.

Mrs. Miller never forgave Florida for “stealing” New Mexico’s logo. Above is a 1932 license tag proving her case. The logo was first used by New Mexico in the 1880’s. Florida was known as “The Citrus State”. But they cleverly adopted their current logo by formal resolution, something New Mexico had failed to do. And the rest is history.

https://video.foxnews.com/v/6038557472001

The demolition of the former World Headquarters of Bethlehem Steel.

Fourth and Fifth of July: Declarations of Independence

July 4, 2020July 4, 2020 Richard Barnes

Those who grew up in El Pao will remember celebrating both the Fourth and the Fifth of July, reflecting yet another similarity between the two countries. The American and Venezuelan holidays afforded an opportunity for executives to declare and affirm ongoing genuine friendship and a collaborative spirit between both peoples while we children looked forward to having our fathers home for a more extended time than usual, and also learning a bit more to understand and appreciate our liberties. I was fortunate to have had a father and mother who, as best they knew how, taught us appreciation and gratitude for America and also for Venezuela.

Venezuela history was a required subject in school. And a most frustrating one it was for me. For the life of me, I could not understand what the early 19th century fighting was about. My teachers seemed to tell stories assuming we students possessed presupposed knowledge as to why the revolutionaries rose against Madrid. But I had no such knowledge. My father had told me about the North American colonies and how they had a history of self-government and liberties and how England had begun taking those liberties away, even to the point of stationing mercenary troops in private homes where they abused and in some cases even defiled the mothers and daughters.

Furthermore, the English parliament had decreed the assignment of Church of England bishops to the colonies: a last straw. I could see why folks would resist and seek to stop that, even if it meant overthrowing the rule of the English king.

Although my mother and father taught me to respect and honor Venezuela, my teachers told no stories about Spain’s abuses against Venezuela. We heard much about concepts of liberty and fraternity and equality. However, all stratospheric disquisitions about intangible concepts did not satisfy me as to why the criollos rose against Madrid initially, let alone explain the eventual extermination of over one-third of their number. The entire country churned with violence and at the end had been practically depopulated. It was clear to me that the savagery and atrocities occurred not prior to, but during the Revolution. I do remember hearing a teacher quote the words uttered by Simón Bolivar as he approached death in the late 1820’s, “I have plowed in the sea…” And, “…those countries will infallibly fall into chaos and dictatorships…”

But why cast off Spanish rule for intangible concepts only to install tangibly cruel “chaos and dictatorships”?

To read the July 4, 1776 and the July 5, 1811 declarations of independence back to back is an instructive exercise which might help explain why.

The Venezuelan is over 800 words longer and reflects allusions to French revolutionary thinking that is absent from the American. Consistent with the American, it also alludes to the Christian religion which sounds discordant if one has a basic understanding of Rousseau and the Declaration of the Rights of Man.

The Venezuelan opens by alluding to a former declaration (April 19, 1810) which was adopted as a result of Spain’s occupation by France. It goes on to complain about three centuries of suppressed rights and that recent political events in Europe had served to offer an opportunity to restore those rights. They then, following the 1776 Declaration, proceed to justify their actions.

The United States [American] declaration does not complain about 150 years of colonial rule. Rather it expresses concern that, when abuses make it necessary to dissolve long-standing political bands, that such action must be taken carefully and with strong justification. It expresses the need and the willingness to “suffer, while evils are sufferable” before abolishing government and relations to “which they are accustomed.”

I know this is simplistic, and historians will disagree, but to the layman, the 1811 comes across as willful, the 1776, as reluctant.

The longest body in each is the justification. The Venezuelan uses 1,156 words, beginning with another allusion to 300 years of Spanish rule and affirming that a people has a right to govern themselves. Then the author expresses a willingness to overlook those 300 years by “placing a veil” over them (“corriendo un velo sobre los trescientos años“) and proceeds to recent European events which had dissolved the Spanish nation. It goes at length criticizing the Spanish monarchy for its abandonment of her throne in favor of the French and how this state of affairs had left Venezuela without legal recourse (“dejándola sin el amparo y garantía de las leyes“).

It asserts, furthermore, that the vast territories of the Americas with far more population than Spain itself cannot be governed from afar, etc. Here, the author presumes to speak for all the Spanish Americas. The layman is justified in wondering if this misdirection is inserted to remove attention from special pleading in the document that does not wholly stand up.

This section is not easy to follow today without some knowledge of the events current in 1811.

This was not a unanimous declaration; three provinces did not join, presaging the terrible bloodletting which was to follow.

For its justification, the American declaration uses 824 words (332 less than the Venezuelan), to list the abuses and their attempts to humbly address these legally only to have their attempts rebuffed. They make no allusions to 150 years of oppression or of unhappiness with their colonial status. They address only relatively recent abuses, including violence against life and property, mercenaries on their way to fight against them, war waged against them, threats to their religious liberty (the Quebec allusion), and much more. These are listed almost in bullet point format, but without the bullets, and are easy to understand, even 244 years later. It reads as if the document were a declaration of the right to self defense.

This was a unanimous declaration signed by representatives of each of the thirteen colonies.

In their conclusion, the Venezuelans, yet again, allude to centuries of oppression and their natural right to govern themselves. They assert they have a right to establish a government according to the general will (“voluntad general“) of her people.

It is hard to miss the influence of French revolutionary thinking in the Venezuelan document, despite allusions to a Supreme Being (“Ser Supremo”) and to Jesus Christ (“Jesucristo”). Its reference to the “General Will” is Rousseauean and is also found in the atheistic French Declaration of the Rights of Man.

They also state they will defend their religion.

The layman can’t help but be impressed by the schizophrenic nature of this document which contained appeals to atheistic revolutionary thinking then in vogue, while recognizing that the “regular folk” were still very religious and needed to hear allusions to religious fidelity.

The American conclusion appealed to the Supreme Judge of the world and in the name and authority of the people in the colonies they declared independence.

I know that professors delight in pointing out that Thomas Jefferson was the “author” of the American declaration and that he was not a Christian, etc.

However, one does not read the Virginia Fairfax Resolves (1774), or the Virginia Declaration of Rights (May, 1776), both of whose primary author was George Mason, a Christian, nor does one read clergyman, John Wise, who in 1710 wrote, “Every man must be acknowledged equal to every man,” and “The end of all good government is to cultivate humanity and promote the happiness of all and the good of every man in all his rights, his life, liberty, estate, honor, and so forth…” and “Democracy is Christ’s government in church and state.” Jefferson drew from a rich, deep Christian well. According to President Calvin Coolidge, Jefferson himself “acknowledged that his ‘best ideas of democracy’ had been secured at church meetings.”

The American declaration was followed by seven more years of war whose official end was the Treaty of Paris in 1783 and a constitution, still in effect, whose final ratification was in 1790. The Venezuelan declaration was followed by nineteen years of wars (plural) characterized by unspeakable cruelties and tortures, including a proclamation of “war to the death” by Simón Bolivar. By their end in 1830, one third of Venezuela’s population had perished. These wars were followed by more wars and rebellions which continued to the end of the century. She’s had 27 constitutions.

In sum, the American hearkened to her Christian heritage and history; the Venezuelan, to French revolutionary atheism, most starkly demonstrated by yet another revolution, the Russian, in 1917. Both the American and the Venezuelan shed blood. But the latter, like the French, shed it more abundantly.

I love the United States of America and its history. I love her Christian heritage and her pioneers. She is a wonderfully great country with a people who will always pull at my heart. I also love Venezuela and the warmth and genuine friendship of her people. I am grateful the Good Lord has exposed me to both and shown me that, in Christ, our best days are yet ahead.

Declaration of Independence – Text of the Declaration of Independence

Text of the July 4, 1776 Declaration of Independence

Acta de la Declaración de Independencia de Venezuela – Wikipedia, la enciclopedia libre

Towards the bottom of article linked above, the reader will find the text of the July 5, 1811 Venezuela Declaration of Independence. It is in Spanish.

Speech on the 150th Anniversary of the Declaration of Independence

Highly recommended to all, not just Americans

El Loco

April 17, 2020 Richard Barnes

El Loco’s haunts were unknown. For the most part.

Mining camp residents spotted him occasionally, and only when they journeyed to or from San Felix, the port town on the banks of the Orinoco River, about 40 kilometers north. If they were lucky, their trip would coincide with an El Loco sighting. He’d be seen walking jauntily, swinging his arms in an exaggerated, yet nonmilitary-type, arc; unmindful of the storms of dust raised by cars or trucks as they passed him, always slowly, because everybody wanted to see El Loco and laugh with him, and the sightings seemed too few and too far between.

He’d always laugh and lift his arms in childlike, yet firm salute; one hand always gripping a staff, as if some sort of rudderless Moses wandering the El Pao – San Felix road for generations.

Probably no American had seen him up close. But, judging from 30 or 40 feet away, a consensus of sorts had developed among them affirming El Loco was probably in his early thirties

He seemed to be much taller than average in that era and in those regions, maybe five feet nine or ten inches; wiry, strong, virile, and with huge hands. These judgments-from-afar were about as much as could assuredly be said about him, as the distance did not permit inspection of his physiognomic features. More on that further below.

Of course, everybody understood that someone had to be “taking care of” El Loco, else he could not survive. Here, perhaps, the legendary Venezuelan hospitality played a critical but hidden role.

An American cattleman with business interests in Venezuela once wrote his personal impression of Venezuelan society saying that it was the most open and cordial in all of South America. He further noted that, unlike the Argentines and Brazilians, who used hotels or restaurants or clubs to entertain visitors, the Venezuelans entertained in their own homes; in that respect, he concluded, they were very much like the Americans.

That observation was true, though too limited. Venezuelans didn’t invite only known, or business, guests to their homes; they compelled strangers, especially the poor, and the “locos”, apparently mindful that, at times, some, unawares, had entertained angels.

Then weeks would go by with no one having seen him. Where was he? At such times I would hear speculation when accompanying my mother at the commissary in the Otro Campo (known to the Americans as the labor camp), or with my father in the American Camp bar. Some voices affirmed, as if they were eye-witnesses, that El Loco was still on the road, but, in fact, no drivers or passengers had seen him. Others rumored El Loco was on jungle paths, headed temporarily for other destinations, as if looking for side adventures to spice up his El Pao – San Felix routine. Still others did not really care or think about it, and just assumed El Loco would reappear on his favorite road soon enough. And he eventually did, as if he had been nowhere else. As if he would live forever.

Regardless of opinions as to his whereabouts, the Venezuelans along the El Duo road just shrugged, confident in the truth of the old Spanish aphorism, “God takes care of the widows, the orphans, and the crazies.” It did not occur to them that God used them to do the caring.

El Loco walked with a swinging gait, a long, thick staff in one hand. His dusty jet-black hair shagged over his collar and a bit over his ears. He always walked with, never against, the traffic. Whenever I heard or read about a man in rags, I’d picture El Loco. His rags were always in khaki, just like the men in El Pao, only very worn and torn. And, instead of a dull yellow, El Loco’s khakis seemed rusty red.

Once, on a drive to San Felix, we saw him up close.

As we approached him in our car, to my utter, indescribable delight, El Loco swung round and stopped, looking toward the Oldsmobile as it slowly approached. El Loco began jumping in place, raising his arms and waving them. He was strong; he could wave the arm carrying that staff as easily as the other. Then he yelled a loud, croaking-like cheer as he laughed. His entire face laughed. And his teeth shone a bright white.

To me, laughing with my parents as we all saluted El Loco, it seemed even the Oldsmobile laughed. We drove slowly by El Loco, as we waved at him while he waved back, croaking, yelling, laughing, screaming, jumping. His cheeks’ bony arches seemed like sharp hills guarding his oviform eyes, whose color matched his hair, only brighter. And they seemed, to the boy, to be looking right into his own eyes.

Unlike most adults, El Loco was able, with absolutely no awkward self-consciousness, to look at someone in the eye, no matter what the age, and sustain that look until naturally broken. I just knew El Loco looked only at me, as if he knew me. As if we’d met before. Somewhere. There was no fear in me. On the contrary, like all children, I considered El Loco as very approachable, a dear friend and protector.

I stuck my head out the back window resting it on my arms on the frame as I looked back at El Loco, who was still jumping and yelling and laughing, forming a striking, puppet-like silhouette against the green, as the dust rose behind the car.

What most knew about El Loco was limited to the fact that he spent his days and years striding between El Pao and San Felix. Clearly folks cared for him; after all, it was assumed, he ate and slept. The I recall once, and only once, during an unusual mid-day drive to San Felix, seeing El Loco sitting peaceably in a chair in the front, porch-like structure of one of the cabins off the road. The farmer sat across from him, as the wife served him lunch and the children stood by. Sometimes El Loco would not be seen for what seemed to be weeks, before he’d reappear again on the road bringing joy to folks, especially children, who drove by.

I don’t remember the last time I saw him. He just melted away, like a mirage, into the jungle and before I knew it, I realized I had not seen him in years, maybe decades.

But I think about him. I can see him walking firmly, soldier-like, on the right side of the road, gripping his staff with his right hand, wildly swinging the left. El Loco whirls round and there is that wide grin once again, mouth way open, white teeth flashing. He lets off that loud cheer as he raises his hand and staff, pointing to the heavens.