c. he broke up trusts at nearly twice the rate of Roosevelt
The correct answer would be alternative A) "most of those increases in agriculture are cash crops reserved for export."
The increase of production of crops doesn't benefit the hungry, as the crops are not meant for them. They're destined to exportation. For this reason, the hungry don't get anything from the increase in production.
One of the ways to prevent hunger in developing countries would be to have this crops used for social programs, and distribute food to the hungry. However, that's not the way it's done.
After achieving independence with the Treaty of Paris<span>, the United States expanded westward, enlarging its borders seven times, with two major border adjustments, one each with colonies of the </span>United Kingdom<span> and </span>Spain<span>, and several small disputes. The original thirteen states grew into fifty </span>states, most of which began asincorporated territories<span>. The general pattern seen in this is of territorial expansion, carving of </span>organized territories<span> from the newly acquired land, modification of the borders of these territories, and eventual statehood. Only two states, </span>Nevada<span> and </span>Missouri<span>, grew appreciably after statehood, and five, </span>Georgia<span>, </span>Massachusetts,North Carolina<span>, </span>Texas<span>, and </span>Virginia<span>, lost land, in each case to form new states.</span>
Q:
What evidence from the folklore will prove the customs of the people living in the land of mindanao?
A: My experiences outlined below are intended to be a background for the discussion of the theory and practice of Philippine oral traditions that follows. I have been engaged in folklore activities for the past few decades. I was born and grew up in a central Luzon town whose population was about half Ilocano and half Tagalog. I had before me, therefore, a wealth of customs and practices which a mixed constituency offered for study, especially those related to marriage and burial, types of houses and wells, gardens in the field, and so on. However, I was then still too young to pay any attention to their meaning. My father was a well-known storyteller and anecdotalist but by the time scholars had taken an interest in these tales, I myself had long forgotten almost all of them. My interest in folklore study was first stimulated by the folklore course I took with Prof. H. Otley Beyer. He instructed his students to gather myths, legends, folktales, folksongs, games, tiddles and proverbs which were current in their birthplaces and hometowns but he said nothing to us about methodology. Later, I also took a course in world literature taught by Prof. Dean S. Fansler, who asked us to submit term papers on any aspect of ethnic literature, whether oral or written. I decided on submitting one on oral literature — Tayabas Tagalog songs. Both Beyer and Fansler hardly touched methodology. Fansler, however, paved the way for the historical interpretation of tales in his magnum opus, Filipino Popular Tales (1921). In this manner Fansler became an outstanding folklorist but Beyer remained the big-time collector. I became Beyer's helper in the tremendous job of gathering his materials. A third influence on my career was Prof. Gabriel A. Bernardo, then the librarian of the University of the Philippines Library, which I had joined in 1929, Bernardo regaled me with his ribald tales about friars, which he told in the manner of Boccancio and Chaucer. We also had long conversations on paleography and metrical romances, which added to my store of knowledge in the field.
Answer:
Rekava Lester James Peiris 1956
Explanation:
