CODIGO DE LOS CABALLEROS TEMPLARIOS DE MICHOACAN PDF

Because cartelization depends crucially on exacting tribute in exchange for protection, cartels can be seen as the privateers of deregulation, and in Mexico they are involved in the regulation of activities as diverse as drug running, undocumented migration, mining, fishing, logging, commercial agriculture, street vending, prostitution, illegal gasoline traffic, construction, arms trafficking, and appropriation of water sources. Protection, territorial control, and the credible fear of unbridled violence are. Indeed, territorial control is an essential requisite for cartelization, but local entrenchment brings with it a core tension, that is, a tension between protection and extortion. This antinomy between protection and extortion is expressed in social-organizational form as ambivalence between the representation of the cartel as a ruthless business and as a family-like guardian against, or coldly indifferent or downright hostile to, outside forces such as the government. This tension between bureaucratic and familistic paradigms is inherent in the process of cartelization itself. This is because gaining territorial control requires some degree of redistribution such that a patriarchal rhetoric of protection naturally develops, but the final aim of cartel control is amassing unrestrained translocal organizational power and freely circulating private wealth.

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Because cartelization depends crucially on exacting tribute in exchange for protection, cartels can be seen as the privateers of deregulation, and in Mexico they are involved in the regulation of activities as diverse as drug running, undocumented migration, mining, fishing, logging, commercial agriculture, street vending, prostitution, illegal gasoline traffic, construction, arms trafficking, and appropriation of water sources. Protection, territorial control, and the credible fear of unbridled violence are.

Indeed, territorial control is an essential requisite for cartelization, but local entrenchment brings with it a core tension, that is, a tension between protection and extortion. This antinomy between protection and extortion is expressed in social-organizational form as ambivalence between the representation of the cartel as a ruthless business and as a family-like guardian against, or coldly indifferent or downright hostile to, outside forces such as the government.

This tension between bureaucratic and familistic paradigms is inherent in the process of cartelization itself. This is because gaining territorial control requires some degree of redistribution such that a patriarchal rhetoric of protection naturally develops, but the final aim of cartel control is amassing unrestrained translocal organizational power and freely circulating private wealth. Indeed, the new cultures of criminality that are emerging in Mexico are forged in the space of precisely this contradiction.

Given this tempting combination of factors, the Zetas decided to oust Los Valencias and take control of the state. In order to do this, they relied on the leadership of a number of Michoacano operators, some of whom later staged a rebellion against the Zetas, forming an organization that differentiated itself by stressing their own local roots and commitments.

This was the origin, in , of La Familia Michoacana, whose identitarian strategy for seeking local support against the Zetas lies at the origin of the apparently exceptional familistic and religious bent of both La Familia Michoacana and its splinter group, the Caballeros Templarios, which emerged in Thus, whereas La Familia portrayed itself loosely as an organization of Michoacanos pledged to protect the interests of the population of that state, the Caballeros Templarios thought of themselves as sworn members of a quasi-religious order with strict rules of induction for its members.

Knights Templar must also believe in God article 9 , struggle against materialism article 10 , and fight against injustice and in defense of the values of society articles They must value freedom of expression and freedom of religion article 15 , foment patriotism article 18 , be chivalrous and courteous articles 19 and 21 , be respectful and protective of women article 22 , be sober and good humored article 30 , observe hierarchical discipline article 31 , abstain from killing without approval of the council article 41 , and forfeit their lives and that of their families if they betray the order article Despite its punctilious effort at regimentation, and despite its belabored parallels both with the medieval order of the Knights Templar, or perhaps with the Freemason Lodge that existed with that same name in the late nineteenth and early twentieth century, the cultural significance of this effort of turning an extremely violent crime organization into a chivalrous order is anything but transparent.

In part, this is because the Knights Templar had only a brief flourishing, from approximately to , which is hardly long enough to consolidate a knightly ethos.

The moral code of the Knights Templar was thus more a project than a well-established ritual order. Moreover, we still know comparatively little about just how much of an effort the Knights Templar actually invested in shaping a unified ritual system. They expanded rapidly for a time, then contracted and are now dispersed. Indeed, there is an inherent disconnect between the creation of a knightly order and recruiting an army, which is what the drug war demanded.

He shows that Mexican drug organizations, in their dedication to the business of privatizing public goods, are thus at the same time parallel state structures and trust-based organizations of brothers working to build a collective future.

The essay emphasizes the cultural elaboration of competing communitarian and bureaucratic organizational forms and ideals in order to explore the leadership style and moral codes of honor of the Knights Templar, underscoring the centrality of transnational movement in the invention of an acutely gender- and class-based culture of violent domination and caste formation.

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Comentarios

Antes al contrario be different or strange. Dios es la verdad y narrow-minded opinions. God is truth, and sin Dios no hay verdad. El templario debe without God there is no truth. Que lo que hope to be served by it. The Templar Para todos, el Templario debe ser un should be an example of chivalry for ejemplo de caballerosidad.

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Caballeros Templarios (cártel)

Vuran Lossi gnosse mul t i pl i canei nvadent odoelespaci o. Your consent to our cookies if you continue to use this website. Estoy flipando, me gusta codigo de los caballeros templarios de michoacan completo tema pero nadie concreta, entiendo q para participar de esto lo primero q tienes q tener es dinerito. Mi padrasto fue gran maestro de la logia de cuba,,yo era muy muchacho cuando mi madre se unio a el y a pesar de estar siempre muy rodeado de masonesmi ingenuidad y mis canalleros por las artes faballeros me dejaban mucho tiempo para estos menesteres….

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