Commentary: FALKLANDS AND THE GURKHA ISSUE (Satis Shroff)

Twenty seven years ago, the British and the Argentineans fought over the Falkland Islands and turned, the otherwise peaceful and serene South Atlantic into an inferno. The Malvinas were claimed by the Argentineans and the British. Nurse Nicci Pugh was a witness to the hostilities from a safe distance on board the hospital ship HMS Uganda. The conflict began on April 2,1982 after Argentina invaded the Falkland Islands. Britain’s PM Margaret Thatcher sent a task force which resulted in the death of 1,000 people, after which the Falklands (Malvinas) were liberated on June 14, 1982.

Much like Florence Nightingale, who left England on October 21,1854, and started caring for the wounded soldiers at Scutari, Turkey, on November 5,1854, and took a large group of women as nurses (38 women, including 18 Anglican and Roman Catholic sisters), Nicci Pugh was one of 40 nursing officers on board the hospital ship Uganda. Ms. Pugh’s job was x-ray units to provide modern hospital care facilities for the injured British Tommies, civilians and also possible Argentinean soldiers wounded in the conflict. In the ship were operating theatres, 120 beds, burn-units, labs, x-ray units, a blood bank, in addition to a helipad. The Uganda was anchored a mile south-west of San Carlos Water, where there was heavy fighting. With the knowledge that hospital ships had been sunk in previous wars through shelling or torpedoes, the ladies had to go through the angst of being bombed by the Argentinean aircraft which frequently made sorties over the Royal Navy armada.

The British staff on board the Uganda have gone on record as having treated 700 patients. Among the patients were also injured Argentinean soldiers. It might be mentioned that the ship HMS Sir Galahad was shit by enemy fire, whereby 120 patients were treated in the burns unit on board the Uganda. Some 500 surgical operations were performed. Most of the injuries were caused by gunshot, shrapnel and mortar. Amputations were also carried out due to the anti-personnel mines deployed and hidden by the Argentinean soldiers. Even the injured Argentinean soldiers were treated with the same respect and dignity.

After the war, Ms. Pugh returned to her old job in Cornwall as an OP theatre nurse, but wasn’t able to talk about her experiences for years. That was her coping method. Life had to go on. But unlike the Lady with the Lamp, Nicci Pugh didn’t have to face medical ire, and works as a voluntary carer to help injured servicemen to re-visit the Malvinas to pay their respects to their own fallen comrades, and visit the killing fields of the Falklands. But for the Gurkhas who have fought for Britain since the times of Queen Victoria till Queen Elizabeth II since 200 years, there’s no noteworthy memorial in Britain. Are the Gurkhas merely guest-workers or ‘cannon fodder’ only? Britain laments that there’s no memorial for the courageous Lancaster Bomber Command which lost 55,573 out of 125,000 pilots during their deadly missions to bombard German towns and industrial complexes, collateral damage notwithstanding. But no one speaks of the courage and sacrifice of the sturdy, dedicated, loyal Gurkhas from Nepal, who laid their lives for the Glory of Great Britain, and are still doing the same for the United Kingdom. After World War I and World War II, the Gurkhas were ignominiously booked a passage to Nepal via India. Even today, instead of integration, education and service in the UK for the extraordinary service to Britain and the Queen of England since generations. They are not even tolerated when their service, i.e. unfair contract, with the Arbeitsvermittlungsagency MoD is over. The MoD is treating the Gurkhas similarly as the German government did with the so-called ‘guest workers’ from Turkey, Italy, Spain and Portugal during the fifties, only to realise that they hadn’t invited guest workers but human beings, who had families, dreams, hopes of a better quality of life, the same education as their own children. Under Angela Merkel there’s a new integration model for migrants which is showing a positive trend and in accordance with the European Union’s ideas of a better world. The Gurkhas must be given the same status as their British counterparts and comrade-in-arms, the same buying power and dignity in the United Kingdom, and the UK government would do well to put an end to the discrimination that has been meted out to the Gurkhas and their families. They must be accepted and welcomed as old and new migrants, and the UK’s loyal, historical allies, instead of being discriminated on flimsy grounds. If the Gurkhas have to go to the European court it is indeed a shame for Brown’s government, which has been trying to save precious sterling pounds on the integration of the Gurkhas and has been diverting the common man’s money for other purposes.

* * *

An e-mail from Argentina

Hello Satis,

Thanks for your message. Nice to meet you. Well you're from Freiburg,
I have a mp3 file of an audience recording from a Roxette concert
that took place in Freiburg. Very funny...

Regarding the Falkland war, we all Argentineans feel some kind of
impotence, Imagine if one day some people broke into your house and
take you away from your own house. We cannot do anything and I don't
think Argentina will get back the islands. UK is a very strong country.
Well, that's the position of Argentina. UK claims that they were always of
their own. I don't really care who's the owner. The main point is that
the war was pointless and it was not about the islands. There were
many purposes besides these events, the war was just a disguise.

In 1982, the government in Argentina was in charge of the military, people
didn't have the right to express what they felt, everything was banned.
People was really tired. so the military government
NEEDED something to give an incentive to the Argentineans. Something that
proves they had the power. They made us believe that we could get back the
islands that once were occupied by the British. That was the main purpose of the war.

UK hadn't any interest on these islands, but it was like a war trophy for
them. Obviously, it was like a fight between 2 kids, a 5 years old boy
against a 15 years old boy. As we usually say "the bad events show the
best and the worst from people". And the war was not an exception.

The TV always reported that we were about to win the war, they
were always lying in order to calm down us. The media was controlled,
including the radio, some songs were prohibited or edited.
A certain censorship. During the war, the songs sung in English were not
allowed to be played. And the soldiers were 18 years old teenagers,
who were recruited by the law, they didn't know what war was really all about,
they didn't have the right to decide what to do with their lives. It was an
order and they must obey "the call of the country," so they were sent to the war.

In 1982 I was just a 7 years old boy, I didn't know what was happening
to my country. In all schools, there was a campaign called "A chocolate
for the soldiers". We had to write a letter to the soldiers and we
had to give them away a chocolate, that's because of the low temperature.
There were another campaigns in order to collect warm clothes and food
because the army only gave them the basic elements. And even worse
they were treated badly. Most of our hopes never arrived and those chocolates
never were sent, in fact some people stole and re-sell them later.
That's why I wrote that "Some events show the worst and the best from people".
Of course there were very nice people who helped a lot. We usually are very
kind.

The UK military also took advantage of these events. Furthermore, a retired
Chilean military recently admitted that the Chilean military helped the UK army
telling them the position of the Argentinean ships and soldiers and the
strategies they had. Everybody wanted a piece of this cake.

Besides this, the General Galtieri, the most hated person in Argentina,
was drinkin' whisky while 600 young Argentineans kids were dying.
Very sad to be true.

To sum up, there were many events and I could write pages and pages
about this. The war was pointless, I think nobody won this war,
it was a big lost for 2 countries and a benefit for a few people.
Arnaldo Mariano S., Jul 6, 2007, 10:21am EDT



http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff








E-mail from Satis Shroff:
Dear Arnaldo,

I can now understand your feelings about the Falkland War. I found your metaphor of the 5 year old boy fighting against the 15 year old a very appropriate comparison. Your story really moved me, even though I come originally from Nepal, the land of the Gurkhas.

Thank you very much for sharing a part of your autobiography. You really ought to write "pages and pages about this war" as you said, and let us read them at www.Gather.com.
I think it's very interesting reading. For me it was a fantastic experience to hear how the people suffered and what they thought about in those days in Argentina. This helps us to understand each other.

Even a Gurkha or Nepalese and an Argentinean can be friends. I reach out my hand to you, dear Gather friend. If more Argentineans went to Nepal on their holidays to see how the Gurkhas live and what everyday problems, dreams, hopes they have, then they would be certainly friends and understand each other. Duty, obedience and discipline take on a bitter taste after the war. Many GIs visited the former battlefields (Germany, Viet Nam, Cambodia, Japan, Burma) and met their former foes, which is a good thing, for men are not murderers when they are forced to do their duty as soldiers.

In Nepal there's no compulsory military service. The Gurkhas are professional soldiers because they never had someone to motivate them and pay their school, college and university bills. If someone is ill, one goes to the local shaman (dhamey-jhakri) for he can be paid with some eggs and a chicken. Money is scarce in the hills of Nepal. That's why the Nepalese youth from the hills join the Gurkhas. Many are school drop-outs but many can't afford to go to school. They have to do child-work in their parents' farms in the terraced, craggy hills of this beautiful Himalayan country.

That's life, Arnaldo. Let us nevertheless try to make this world a better place to live in, despite our cultural differences.
Sincerely,
Satis
Satis Shroff, Jul 6, 2007, 11:13am EDT

News: Brown’s government: arrogant & indifferent to the Gurkhas

Former Gurkha soldiers from Nepal have won the right to sue the British Government in the High Court for alleged racial discrimination. The Gurkhas allege that they have been discriminated against in at least 20 different ways while serving with the British army and subsequently during retirement.
Lawyers for the troops filed a claim for damages at the High Court in May in an action that could cost the Ministry of Defence £2bn. Their case is to be argued by Prime Minister Tony Blair's wife, Cherie Booth, a prominent barrister.

Nepalese soldiers have fought alongside British soldiers since 1815, and have served in recent years in the Falklands, the Gulf War, Kosovo, Bosnia, Sierra Leone and Afghanistan.
Equal pay demand: The soldiers argue that since a 1947 Tripartite Agreement between India, Nepal and the UK, the Gurkhas have been linked to the Indian Army's pay scale instead of the British army's.
They say this has resulted in a disparity between British pensions and those paid to the Gurkhas, Phil Shiner, a solicitor with the Public Interest Lawyers group which is acting for the Gurkhas, said they were hoping for a decision from the High Court before Christmas.

"So far, this government has acted with arrogance and indifference," he was quoted by the Associated Press news agency as saying.

"I hope even at this late stage that sense will prevail."
In declaring the case admissible on Tuesday, the High Court gave the Defence Ministry until 9 September to put forward its arguments in the case.

British defence: A Defence Ministry spokeswoman told Reuters that the military would "robustly defend our position in court".

"The Gurkhas are treated well and will continue to be. We value their services and treat them in a good manner," she said.

But the Gurkhas' lawyers say they have 20 test cases, claiming that 30,000 Nepalese retired from the service with inadequate or no pension, and that widows had not been properly compensated for their loss. Aside from financial complaints, they say they have been subjected to different rules on family leave, food, dress codes and religious practices.

It is not the first time that Ms Booth, who specialises in human rights abuses, has tackled her husband's government in court. In May 2000, she argued on behalf of trade unions that the government needed to offer more leave benefits to parents of young children.
That case is before the European Court.
Commentary:

Gurkhas, Welcome to the UK 200 Years Later (Satis Shroff)

Recently, I was surprised to receive an e-mail from 10 Downing Street. It was Gordon Brown. Tears ran down my cheeks as I read the happy news that he’d capitulated in the olde bureaucratic fight against the Gurkhas. It had been MoD against the Gurkhas. I remember having signed petitions addressed to the PM in the internet, having moblised the Gurkhas in Darjeeling Forum’s ‘Gupsap’ under Swaroop Chamling, the Gurkhas.com and its excellent team’s discussions and petition, on Gather.com and The American Chronicle and its syndicate of 21 newspapers in the USA, wordpress.com and other websites like Google’s Blogspot.com. We kept the Gurkha themes circulating in the media: in Nepal, UK, Hong Kong and around the world. And it worked. Gurkha veterans can now stay on in Great Britain, get benefits from the NHS and a solid pension so that they can live decently like everyone in the UK.

In this connection, the actress Joanna Lumley has played a pivotal role and has helped put the Gurkhas where they really belong: in the hub of the UK, not as underdogs of the British society but as proud winners in the UK’s prosperity and progress as a nation, for the Gurkhas have fought for the Royals and the MoD for 200 years. Alone in the World War I and II more than 50,000 Gurkhas fell under the Union Jack.

The most wonderful news was that Joanna Lumley managed to get even Gordon Brown’s very own people from the Labour Party to vote for the Gurkhas. The best part of it was the way she managed to get the State Secretary to concede to her arguments right in front of live cameras. He had to comply, there was no other way around.

Citizens of the UK, we, the well-wishers and friends of the brave and loyal Gurkhas, thank you and Ms. Joanna Lumley and even members of the Labour party who have risen to the occasion and shown civil courage, sense of justice for the cause of the Gurkhas. We’d also like to thank the sturdy Gurkhas for their unprecedented and excellent service to the UK. History has been written as far as the Gurkhas are concerned and it has caused ripples in the hearts of the Gurkhas and their dependants living under the shadow of the Himalayas. Great Britain, we are proud of you. You’ve shown that you can, if you really want to, bring about a change.

My lacrymal glands are still gushing as I write this for the Mother of the Gurkha soldier in Nepal, who lost her precious son, the sons and daughters who lost their Gurkha fathers in the killing fields, the Gurkha veterans in the UK, the Gurkhas currently doing service with the Brigade of the Gurkhas, and the thousands of Gurkhas who died in the past.

Gurkhas, welcome to the United Kingdom. It took 200 long years but we’ve arrived. Ayo Gurkhali, indeed. Gordon Brown is not amused but the rest of the UK is. This time, thanks to Bonnie Prince Charles and other Royals too. I often wonder why Prince Charles didn’t take the initiative earlier. He talks with his plants, he talks about the environment, he paints aquarelles of mountains and castles but he was loath to talk about the Gurkhas. Thanks to Ms. Lumley, he changed his mind. The Gurkhas and the Nepalese love him for it. Better late than never.

It was a courageous Gurkha who saved the life of Mr. Lumley’s father, and she showed her admiration and thankfulness for the Gurkhas by fighting for their rights in the United Kingdom. The Gurkhas have won new friends. The Nepalese government could reciprocate with the award of, at least, a Nepal Tara or Gurkha Dakshin Bahu First Class to Ms. Joanna Lumley, a lady with civil courage. Britain needs women like Ms. Lumley.
________

Zeitgeistlyrik:

The Gurkhas Win, Labour Capitulates (Satis Shroff)

Ayo Gurkhali!
The Gurkhas are upon you!
This was the battle-cry
That filled the British heart
With pride and admiration,
And put the foe in fear.

Now the Gurkhas are not upon you.
They are with you,
Among you,
In London,
Guarding the Queen at the Palace,
Doing security checks
For VIPs
And for Claudia Schiffer,
The Sultan of Brunei.
Johnny Gurkhas
Or as the Brits prefer:
Johnny Gurks.

Sir Ralph Turner,
An adjutant of the Gurkhas
In World War I said:
‘Uncomplaining you endure
Hunger, thirst and wounds;
And at the last,
Your unwavering lines
Disappear into smoke
And wrath of battle.’

Another General Sir Francis Tuker
Spoke of the Gurkhas:
‘Selfless devotion to the British cause,
Which can be hardly matched
By any race to another
In the whole history of the world..
Why they should have
Thus treated us,
Is something of a mystery.’

9000 Gurkhas died
For the Glory of England,
23,655 were severely wounded
Or injured.
Military glory for the Gurkhas:
2734 decorations,
Mentions in despatches,
Gallantry certificates.

Nepal’s mothers paid dearly
For England’s glory.
And what do I hear?
The vast silence of the Gurkhas.
England had failed miserably
To match the Gurkha’s loyalty
And affection
For the British.

Faith binds humans
The Brits have shown
They have faith
In the bravery and loyalty,
Honesty, sturdiness, steadfastness
Of the Gurkhas.

Did the souls of the perished Gurkhas
Have faith in the British?
Souls of Gurkhas long dead and forgotten,
Lingered long seeking justice
At the hands of Queen Victoria and Queen Elizabeth II,
Warlords, or was it warladies,
They died for.
How has the loyalty and special relations
Been rewarded in England
Since the Treaty of Segauli
On March 4, 1816 ?
A treaty that gave the British
The right to recruit Nepalese.

When it came to her own kind,
Her Majesty the Queen
Was generous.
She lavishly bestowed lands,
Lordships and knighthoods
To those who served the crown well,
Added more feathers to England’s fame.
A Bombay-born Salman Rushdie
Got a knighthood from the Queen,
For his Satanic and other verses.
So did Brits who played classic and pop.

When it came to the non-British,
Alas, Her majesty feigned myopia.
She saw not the 200 years
Of blood-sacrifice
On the part of the Gurkhas:
In the trenches of Europe,
The jungles of Borneo,
In far away the Falklands,
Crisis-ridden Croatia
And war-torn Iraq.

Blood, sweat and tears,
Eking out a meagre existence
In the craggy hills of Nepal
And Darjeeling.
The price of glory was high
Fighting in the killing-fields
Of Delhi, the Black Mountains,
Khyber Pass, Gilgit, Ali Masjid.
Warring against Wazirs, Masuds,
Yusafzais and Orakzais
In the North-West Frontier.
And against the Abors,
Nagas and Lushais
In the North-East Frontier.
Neuve Chapelle in France,
A hill named Q in Gallipoli.
Suez and Mesopotamia.
In the Second Word War
Battling for Britain
In North Africa, South-East Asia,
Italy and the Retreat from Burma.

The Queen graciously passed the ball
And proclaimed from Buckingham Palace:
‘The Gurkha issue
Is a matter for the ruling government.’
Thus prime ministers came and went,
Akin to the fickle English weather.
The resolute Queen remained,
Like Chomolungma,
The Goddess Mother of the Earth,
Above the clouds in her pristine glory,
But the Gurkha issue prevailed.

‘Draw up a date
To give the Gurkhas their due,’
Was the order from 10 Downing Street.
‘OMG,
We can’t pay for the 200 years.
We’ll be ruined as a ruling party,
When we do that,’
Said the Labour under Gordon Brown.

A sentence like a guillotine.
Was the injustice done to the Gurkhas
Of service to the British public?
It was like adding insult
To injury.
Thus Tory and Labour governments came and went,
The Gurkha injustice remained.

All Englishmen cannot be gentlemen,
Especially politicians.

England got everything
Out of the Gurkha.
Squeezed him like a lemon,
Discarded and banned
From entering London
And its frontiers,
When he developed ageing problems.

‘Go home with your pension
But don’t come back.
We hire young Gurkhas
Our NHS doesn’t support pensioned invalids.’
Johnny Gurkha wonders aloud:
‘Why they should have thus
Treated us,
Is a mystery.’

Till lady Joanna Lumley, Prince Charles
And even Brown’s own Labour members,
Took the matter in their hands
And gave the Gurkha veterans the right
To stay on in the UK.
.
Meanwhile, life in the terraced hills of Nepal,
Where fathers toil on the stubborn soil,
And children work in the steep fields
A broken, wrinkled old mother waits,
For a meagre pension
From Her Majesty’s Government,
Beyond the craggy Himalayas
Across the Kala Pani,
The Black Waters.

Faith builds a bridge
Between Johnny Gurkhas
And British Tommies,
Comrades-at-arms,
Between Nepal and Britain.
The smart, sturdy Gurkha makes
A cheerful countenance,
And sings:
‘Resam piriri,’
An old trail song
Heard in the Himalayas.

--------------------------

Lyrik: A GURKHA MOTHER (Satis Shroff)
(Death of a Precious Jewel)

The gurkha with a khukri
But no enemy
Works for the Queen of England
And yet gets shot at,
In missions he doesn't comprehend.
Order is hukum,
Hukum is life
Johnny Gurkha still dies
Under foreign skies.

He never asks why
Politics isn't his style
He has fought against all and sundry:
Turks, Tibetans, Italians and Indians
Germans, Japanese, Chinese
Argentineans and Vietnamese.
Indonesians and Iraqis.

Loyal to the utmost
Never fearing a loss,

The loss of a mother's son
From the mountains of Nepal.

Her grandpa died in Burma
For the glory of the British.
Her husband in Mesopotemia
She knows not against whom
No one did tell her.
Her brother fell in France,
Against the Teutonic hordes.
She prays to Shiva of the Snows for peace
And her son's safety.
Her joy and her hope
Farming on a terraced slope.

A son who helped wipe her tears,
Ease the pain in her mother's heart.
A frugal mother who lives by the seasons,
Peers down to the valleys
Year in and year out
In expectation of her soldier son.

A smart Gurkha is underway
Heard from across the hill with a shout
'It’s an officer from his brigade.
A letter with a seal and a poker-face
"Your son died on duty," he says,
"Keeping peace for the Queen of England
And the United Kingdom."

A world crumbles down
The Nepalese mother cannot utter a word
Gone is her son,
Her precious jewel.
Her only insurance and sunshine
In the craggy hills of Nepal.
And with him her dreams
A spartan life that kills.

Glossary:
gurkha: soldier from Nepal
khukri: curved knife used in hand-to-hand combat
hukum: Befehl/command/order
shiva: a god in Hinduism


About the Author:

http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff
Satis Shroff is a prolific writer and teaches Creative Writing at the Albert Ludwig University of Freiburg. He is a lecturer, poet and writer and the published author of three books: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelogue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. He is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer.

Satis Shroff is based in Freiburg (poems, fiction, non-fiction) and also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (University of Freiburg where he is a Lehrbeauftragter for Creative Writing). Satis Shroff was awarded the German Academic Exchange Prize.

Creative Writng Critique by Satis Shroff,Lehrbeauftragter für Creative Writing, Albert-Ludwigs University Freiburg

Creative Writing Critique: Chicken of India Unite! (Satis Shroff)

Review: Aravind Adiga: The White Tiger. Atlantic Books, London, 2008. Man Booker Prize 2008. German version: ‘Der Weisse Tiger’ published by C.H. Beck, 2008.

Aravind Adiga was a correspondent for the newsmag Time and wrote articles for the Financial Times, the Independent and Sunday Times. He was born in Madras in 1974 and is a Mumbai-wallah now. The protagonist of his first novel is Balram Halwai, (I’m a helluva Mumbai-halwa fan, you know) who tells his story in the first person singular. Halwai has a fantastic charisma and shows you how you can climb the Indian mainstream ladder as a philosopher and entrepreneur. An Indian entrepreneur has to be straight and crooked, mocking and believing, sly and sincere, at the same time (sic). Balram’s prerogative is to turn bad news into good news, and the White Tiger, who’s terribly scared of lizards, slits the throat of his boss to attain his goal, and doesn’t even regret his deed.

In the subcontinent, however, Aravind Adiga’s novel has received sceptical critique. Manjula Padmanabhan wrote in ‘Outlook’ that it lacks humour, and the formidable Delhi-based Kushwant Singh 92, who used to write for the Illustrated Weekly of India and is regarded as the doyen of Indian English literature, found it good to read but endlessly depressing.

‘And what’s so depressing?’ you might ask. I found his style refreshing and creative the way he introduced himself to Wen Jiabao. At the beginning of each capital he quotes from a part of his ‘wanted’ poster. The author writes about poverty, corruption, aggression and the brutal struggle for power in the Indian society. A society in which the middle class is reaching economically for the sky, in which Adiga’s biting and scathing criticism sounds out of place, when deshi Indians are dreaming of manned flights to the moon, outer space and mountains of nuclear arsenal against China or any other neighbouring states that might try to flex muscles against Hindustan.

India is sometimes like a Bollywood film, which the poverty-stricken masses enjoy watching, to forget their daily problems for two hours. The rich Indians want to give their gastrointestinal tract a rest and so they go to the cinema between bouts of paan-spitting and farting due to lack of exercise and oily food. They all identify themselves with the protagonists for these hundred and twenty minutes and are transported into another world with location shooting in Switzerland, Schwarzwald, Grand Canyon, the Egyptian Pyramids, sizzling London, fashionable New York and romantic Paris. After twelve songs, emotions taking a roller-coaster ride, the Indians stagger out of the stuffy, sweaty cinemas and are greeted by the blazing and scorching Indian sun, slums, streets spilling with haggard, emaciated humanity, pocket-thieves, real-life goondas, cheating businessmen, money-lenders, snake-girl-destitute-charmers, thugs in white collars and the big question: what shall I and my family eat tonight? Roti, kapada, makan, that is, bread, clothes and a posh house are like a dream to most Indians dwelling in the pavements of Mumbai, or for that matter in Delhi, Bangalore, Mangalore, Mysore, Calcutta (Read Günter Grass’s Zunge Zeigen) and other Indian cities, where they burn rubbish for warmth.

The stomach groans with a sad melody in the loneliness and darkness of a metropolis like Mumbai, a city that never sleeps. As Adiga says, ‘an India of Light, and an India of Darkness in which the black, polluted river Mother Ganga flows.’

Ach, munjo Mumbai! The terrible monsoon, the jam-packed city, Koliwada, Sion, Bandra, Marine Drive, Juhu Beach. I can visualise them all, like I was there. I spent almost every winter during the holidays visiting my uncles, aunts and cousins, the jet-set Shroffs of Bombay. I’m glad that there are people like Aravind Adiga, Salman Rushdie, Arundhati Roy and Kiran Desai who speak for the millions of under-privileged, downtrodden people and give them a voice through literature. Aravind deserves the Man Booker Prize like no other, because the novel is extraordinary. It doesn’t have the intellectual poise of VS Naipaul or Rushdie’s masala language. It has it’s own Mumbai matter-of-fact speech, a melange of Oxford and NY. And what we get to hear when we take the crowded trains from the suburbs of this vast metropolis, with its mixture of Marathi, Gujerati, Sindhi and scores of other Indian languages is also what Balram is talking about. Adiga was bold enough to present the Other India than what film moghuls and other so-called intellectuals would have us believe.

Balram’s is a strong political voice and mirrors the Indian society which wants to present Bharat in superlatives: superpower, affluent society and mainstream culture, whereas in reality there’s tremendous darkness in the society of the subcontinent. Even though Adiga has lived a life of affluence, studied at Columbia and Oxford universities, he has raised his voice in his book against the nepotism, corruption, in-fighting between communal groups, between the rich and the super-rich, a dynamic process in which the poor, dalits, Mohandas Karamchand Gandhi’s Children of God (untouchables), ‘scheduled’ castes and tribes have no outlet, and are to this day mere pawns at the hands of the rich in Hindustan, as India was called before the Brits came to colonise the sub-continent.

Balram, Adiga’s protagonist, shows how to assert oneself in the Indian society, come what may. I hope this book won’t create monsters without character, integrity, ethos, and soulless humans, devoid of values and norms. From what sources are the characters drawn? The story is in the form of a letter written by the protagonist to the Chinese Premier Wen Jiabao and is drawn from India’s history as told by a school drop-out, chauffeur, entrepreneur, a self-made man with all his charms and flaws, a man who knows his own India, and who presents his views frankly and candidly, sometimes much like P.G. Wodehouse’s Bertie Wooster. The author's attitude toward his characters is comical and satirical when it comes to realities of life for India’s poverty stricken underdogs, whether in the form of a rickshaw puller, tea-shop boy or the driver of a rich Indian businessman. His characters are alive and kicking, and it is a delight to go with Balram in this thrilling ride through India’s history, Bangalore, Old and New Delhi, Mumbai and its denizens. The major theme is how to get along in a sprawling country like India, and the author reveals his murderous plan brilliantly through a series of police descriptions of a man named Balram Halwai.

The theme is a beaten path, traditional and familiar, for this is not the first book on Mumbai and Indian society. Other stalwarts like Kuldip Singh, Salman Rushdie, Amitabh Ghosh, VS Naipaul, Anita and Kiran Desai and a host of writers from the Raj have walked along this path, each penning their respective Zeitgeist. In this case, the theme is social, entertaining, escapist in nature, and the reader is like a voyeur in the scenarios created by Balaram. The climax is when the Chinese leader actually comes to Bangalore. So much for Hindi-Chini Bhai-Bhai. Unlike Kiran Desai (The Inheritance of Loss) Adiga says, “Based on my experience, Indian girls are the best. (Well second best. I tell you, Mr Jiaobao, it’s one of the most thrilling sights you can have as a man in Bangalore, to see the eyes of a pair of Nepali girls flashing out at you from the dark hood of an autorickshaw (sic).

As to the intellectual qualities of the writing, I loved the simplicity and clarity that Adiga has chosen for his novel. He intersperses his text with a lot of dialogue with his characters and increases the readability score, and is dripping with satire and humour, even while describing an earnest emotional matter like the cremation of Balram’s mother, whereby the humour is entirely British---with Indian undertones. The setting is cleverly constructed. In order to have pace and action in the story Adiga sends Balram to the streets of Bangalore as a chauffeur, and suddenly you’re in the middle of a conversation and narration where a wily driver Balram tunes in. He’s learning, ever learning from the smart guys in the back seat, and in the end he’s the smartest guy in Bangalore, evoking an atmosphere of struggle for survival in the jungles of concrete in India. Indeed, blazingly savage, this book. A good buy this autumn.


About the Author: Satis Shroff lectures on Creative Writing at the University of Freiburg http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace”, poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer.

Satis Shroff is a poet and writer based in Freiburg (poems, fiction, non-fiction) who also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (University of Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

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Review by Satis Shroff, Germany: Getting Along in Life in Tricky Kathmandu

Bhatt, Krishna: City Women and the Ghost Writer, Olympia Publishers, London 2008, 191 pages, EUR 7,99 (ISBN 9781905513444)

Krishna Bhatt, the author, a person who was ‘educated to get a graduate degree in Biology and Chemistry,’came to Kathmandu in 1996 and has seen profound political changes. In this book he seeks to find an ‘explanation for what is happening.’ Life, it seems, to him, is tricky, while political violence has been shocking him episodically. That’s the gist of it: twenty-one short episodes that are revealed to the reader by an author, who’s trademark is honesty, clarity and simplicity---without delving too deep into the subject for the sake of straight narration. What emerges is a melange of tales about life, religion, Nepalese and Indian society packed with humour. A delightful read, a work of fiction and you can jump right into the stories anywhere you like.

Additionally, Bhatt has published ‘Humour and Last Laugh’ in October 2004, a collection of satirical articles published in newspapers in Kathmandu, which is available only in Kathmandu’s bookstores. The author emphasises that he has always written in English and adds, “Reading led me to writing.” He found his London publisher through the internet. Lol!

Did you know that people who are married wear an ‘air of sacrificial glory’ about them in Nepal? The other themes are keeping mistresses in Kathmandu, sending children abroad for education, the woes of psychotherapists in Nepal (no clients). I’ll leave it to you to find out why. Nepal is rich in glaciers and the water ought to be harnessed to produce drinking water and electricity, but in Kathmandu, as in many parts of the republic, there’s a terribly scarcity of water among the poor and wanton wastage among the Gharania---upper class dwellers of Kathmandu. The Kathmanduites fight not only against water scarcity but also a losing battle against ants and roaches. The author explains the many uses of the common condom, especially a sterilised male who uses his vasectomy for the purpose of seduction. However, his tale about the death of his father in “The Harsh Priest and Mourning” remains a poignant and excellent piece of writing, and I could feel with him. It not only describes the Hindu traditions on death and dying but also the emotions experienced by the author.

Like the Oxford educated Pico Ayer who has the ability to describe every ‘shimmy’ that he comes by when he travels, Bhatt too says that Thamel District is all ‘discotheques and massage parlours’ in the story ‘A Meeting of Cultures,’ in which the author meets two former East Germans and one of them thinks ‘people in Germany are lazy.’ Did she mean the Ossies or the Wessies? If that doesn’t get you, I’m sure the many uses of English and vernacular newspapers will certainly do. What’s even amusing is a ritual marriage ceremony of frogs to appease the rain gods. It might be mentioned that in Kathmandu Indra is the God of Rain, the God of the firmament and the personified atmosphere. In the Vedas he stands in the first Rank among the Gods. When you come to think of it, we Hindus are eternally trying to appease the Gods with our daily rituals, special pujas and homs around the sacred Agni (Ignis). Agni is one of the chief deities of the Vedas, and a great number of Sanskrit hymns are addressed to him.

Bhatt uses life and the people around him, and in the media, as his characters and his attitude towards his characters is of a reconciling nature. The characters work sometimes flat for he doesn’t develop them, but the stories he tells are about people you and I could possibly know, and seem very familiar.
Most of the stories are short and quick, good reads in this epoch of computers, laptops,DVDs, SMS, MMS, which is convenient for people with not much time at their disposal. Other themes are: writing, the muse, fellow writers (without naming names, except in the case of V.S. Naipaul), east meet west, abortion, art and pornography, colleagues and former HMG administrators. His opinions are always honest and entertaining in intent, and his tales have more narration than dialogues. Krishna Bhatt is a welcome scribe in the ranks of Kunda Dixit, Samrat Upadhya, Manjushri Thapa and is another new voice from the Himalayas who will make his presence felt in the world of fiction writing. His ‘Irreconcilable Death’ is thought-provoking, a writer who wants to change morality and fails to reconcile with death, like many writers before him. Writers may come and go, but Bhatt wants to leave his impression in his own way and time. Time will certainly tell.
I wish him well.

Review German version by:Satis Shroff
Rezension:
Grünfelder, Alice (Hrsg.), Himalaya: Menschen und Mythen, Zürich Unionsverlag 2002, 314 S., EUR 19, 80 (ISBN 3-293-00298-6).

Alice Grünfelder hat Sinologie und Germanistik studiert, lebte zwei Jahre in China und arbeitet gegenwärtig als freie Lektorin und Literaturvermittlerin in Berlin. Dieses Buch ist vergleichbar mit einem Strauss zusammengestellter Blumen aus dem Himalaya, die die Herausgeberin gepflückt hat. Es handelt von den Menschen und deren Problemen im 450 km langen Himalaya Gebirge. Das Buch orientiert sich, an englischen Übersetzungen von der Literatur aus dem Himalaya.

Nepal ist literarisch gut vertreten mit dem Anthropologen Dor Bahadur Bista, dem Bergsteiger Tenzing Norgay, die in Kathmandu lebenden Journalisten Kanak Dixit and Deepak Thapa, dem Fremdenführer Shankar Lamichane, dem Dichter Pallav Ranjan und dem Entwicklungsspezialisten Harka Gurung. Manche Geschichten sind nicht neu für Nepal-Kenner, aber das Buch ist für Leser, die in Deutschland, Österreich, Südtirol und die Schweiz leben, bestimmt. Außer sieben Nepali Autoren gibt es Geschichten von sieben indischen, drei tibetischen, zwei chinesischen und zwei bhutanesischen Autoren.

Die Themen des Buches sind: Die Vorteile und Nachteile der Verwestlichung in Nepal, da Nepal erst 1950 für den Fremden sozusagen geöffnet wurde. Kanak Dixit erzählt dies deutlich in „Welchen Himalaya hätten Sie gern?“. In einer anderen liebenswerten Gesichte erzählt er über die Reise von einem Nepali Frosch namens Bhaktaprasad. K.C. Bhanja, ein umweltbewußter Bergsteiger, erzählt über das empfindliche Erbe—die Himalaya und deren spirituelle Bedeutung. Die „Himalaya-Ballade“ von der chinesischen Autorin Ma Yuan, „Die ewigen Berge“ von dem Han-Chinesen Jin Zhiguo, und der indischer Bergsteiger H. P. S. Ahluwalia in „Höher als Everest“, schließlich Swami Pranavanadas in seinem „Pilgerreise zum Kailash und der See Manasovar“ haben alle die Berge aus verschiedenen Sichten thematisiert. Tenzing Norgay, der erste Nepali, der auf dem Gipfel von Mt. Everest mit dem Neuseeländer Edmund Hillary bestiegen war, erzählt, dass er „ein glücklicher Mensch“ sei. Der Nepali Journalist Deepak Thapa beschreibt den berühmten Sherpa Bergsteiger Ang Rita als einen sozialen Aufsteiger.

Während wir in einer Geschichte von Kunzang Choden (Auf den Spuren des Migoi) erfahren, dass die Bhutanesen, als ein buddhistisches Volk, nicht einmal einen Tier Leid zufügen können, erzählt uns Kanak Dixit von 100 000 Lhotshampas (nepalstämmige Einwohner), die von der bhutanesischen Regierung vertrieben worden sind und jetzt in Flüchtlingslagern in Jhapa leben.

James Hilton hat das Wort Shangri-La für eine Geschichte, in Umlauf gebracht die sich in Tibet abspielte. Genauso ist mit dem Ausdruck „Das Dach der Welt“ die tibetische Plateau gemeint und nicht Nepal oder Bhutan. Die bewegende Geschichte, die der Kunsthändler Shanker Lamechane erzählt, handelt von einem gelähmten Jungen. Sein Karma wird in Dialogform zwischen ein Nepali Reiseleiter und einem überschwenglichen Tourist erzählt. Das hilflose Kind bringt uns dazu, über die Freude in Alltag nachzudenken, was wir meistens nicht tun können, weil wir mit dem Alltag so beschäftigt sind. Während Harka Gurung „Fakten und Fiktionen über den Schneemensch“ zusammenstellt, schildert uns Kunzang Choden, eine Psychologin aus Bhutan, über „Yaks, Yakhirten und der Yeti“. Wir erfahren von einem alten Yakhirt namens Mimi Khandola, wie das freundliche Wesen Migoi, gennant Yeti, von einem Rudel Wildhunden erlegt wurde. In „Nicht einmal ein Leichnam zum Einäschern“ lernen wir von dem tragischen Schicksal eines Mädchens namens Pem Doikar, die von einem Migoi entführt wurde.

Diese Anthologie versucht nicht die Himalaya Literatur als ganzes zu repräsentieren, aber betont bestimmte Themen, die im Alltagsleben der Bergbewohner auftauchen. Die Welt, die die Dichter und Schriftsteller aus dem Himalaya beschreiben und kreieren, ist ganz anders im Vergleich zur westlichen Literatur über die Himalaya Bewohner. Es ist wahr, dass der Trekking-Tourismus, moderne Technologie, die Entwicklungshilfeindustrie, die NGOs, Aids und Globalisation die Himalayas erreicht haben, aber die Gebiete die vom Tourismus unberührt sind, sind immer noch ursprünglich, gebunden an Traditionen, Kultur und Religion.

Auf der Frankfurter Buchmesse gibt es kaum Bücher die von Schriftstellern und Dichtern aus dem Himalaya stammen. Es sind immer die reisenden Touristen, Geologen, Geographen, Biologen, Bergsteiger und Ethnologen, die über Nepal, Tibet, Zanskar, Mustang, Bhutan, Sikkim, Ladakh und seine Leute, Religion, Kultur und Umwelt schreiben. Die Bewohner des Himalaya sind immer Statisten im eigenen Land gewesen in den Szenarios, die im Himalaya inszeniert worden sind, und die in New York, Paris, München and Sydney veröffentlicht werden. Sie werden durch westliche Augen beschrieben.

Dennoch gab es Generationen von denkenden und schreibenden Nepalis, Inder, Bhutanesen und Tibeter, die Hunderte von Schriftstücken, Zeitschriften und Bücher geschrieben und veröffentlicht haben, in ihren eigenen Sprachen. Allein in Patans Madan Puraskar Bibliothek, die Kamal Mani Dixit, Patan's Man of Letters, beschreibt als „der Tempel der Nepali Sprache,“ gibt es 15,000 Nepali Bücher und 3500 verschiedene Zeitschriften wovon die westliche Welt noch nie gehört oder gelesen hat.

Der englische Professor Michael Hutt machte einen Anfang. Er übersetzte zeitgenössische Nepali Prosa und Gedichte in „Himalayan Voices“ und „Modern Nepali Literature“. Die erste Fremdsprache wird weiterhin Englisch bleiben, weil die East India Company dort zuerst ankam.

Dieses Buch von Alice Grünfelder erzeugt Sympathie und Verständnis für die nepali, indische, bhutanesische, tibetische, chinesische Psyche, Kultur, Religion. Es beschreibt die Lebensbedingungen und menschlichen Probleme in den dörflichen und städtischen Himalayagebieten und ist eine willkommene Ergänzung zu der langsam wachsenden Sammlung von literarische Übersetzungen aus dem Himalaya, die von den einheimischen Autoren geschrieben worden sind. Ich wünsche Frau Grünfelder Erfolg in Ihre Aufgabe als Vermittlerin zwischen den literarischen Welten von Asien und Europa.

© Review: Satis Shroff, Freiburg

English Version by: satisshroff, freiburg
Book-review:
Grünfelder, Alice (Editor), Himalaya: Menschen und Mythen, Zürich Unionsverlag 2002, 314 pages, EURO 19, 80 (ISBN 3-293-00298-6).

Alice Grünfelder has studied Sinology and German literature, lived two years in China and works in the publishing branch in Berlin. This book is comparable to a bouquet of the choicest Himalayan flowers picked by the editor and deals with the trials and tribulations of a cross-section of the people in the 450 km long Abode of the Snows--Himalayas. The book orients, as expected, on the English translations of Himalayan literature. The chances of having Nepali literature translated into foreign languages depends upon the Nepalis themselves, because foreigners mostly loath to learn Nepali. If a translation is published in English the success of the book is used as a yardstick to decide whether it is going to be profitable to bring it out in European or in other languages.

Nepal is conspicuous with contributions by the anthropologist Dor Bahadur Bista, the climber Tenzing Norgay, the Kathmandu-based journalists Kanak Dixit and Deepak Thapa, the tourist-guide Shankar Lamichane, the poet Pallav Ranjan and the development-specialist Harka Gurung. For regular readers of Himal Asia, The Rising Nepal and GEO some of these stories are perhaps not new but this book is aimed at the German speaking readers in Germany, Austria and Switzerland. In addition to the seven Nepali authors, there are also stories by seven Indian, three Tibetan, two Chinese authors and two Bhutanese authors.

Some of the themes that have been dealt with in this collection are: the pros and cons of westernisation as told by Kanak Dixit in “Which Himalaya would you like?” and an endearing story of a journey through Nepal as a Nepali frog named Bhaktaprasad. K.C. Bhanja, the ecology-conscious climber writes about the spiritual meaning of our fragile heritage—the Himalayas. “The Himalayan Ballads” by the Chinese author Ma Yuan, “The Eternal Mountains” by the Han-Chinese Jin Zhiguo, the Indian climber H. P. S. Ahluwalia in “Higher than Everest” und Swami Pranavanadas in his Pilgrim journey to Kailash and the Manasovar Lake” have presented the mountains from different perspectives. Tenzing Norgay, the first Nepali who reached the top of Mount Everest with Edmund Hillary, says that he was a happy person.

The Nepali journalist Deepak Thapa portrays the famous Sherpa climber Ang Rita as a social “Upwardly Mobile” person. Whereas in Kunzang Choden’s story (In the Tracks of the Migoi) we learn that the Bhutanese, as a Buddhist folk, are not capable of harming even a small animal, in another story Kanak Dixit tells us about the 100 000 Lhotshampas (Bhutanese citizens of Nepali origin) who were thrown out by the Bhutanese government and live in refugee-camps in Jhapa. The curio art-trader Shanker Lamichane’s “The Half Closed Eyes of the Buddha and the Slowly Setting Sun” is a poignant tale of a paralysed boy’s karma, related as a dialogue between a Nepali guide and a tourist. The helpless child makes us think in his mute way about the joys in everyday life that we don’t see and feel, because the world is too much with us. Whereas Harka Gurung has gathered facts and fiction“ and tells us about the different aspects of the Snowman, another author who is a psychologist from Bhutan, tells us about yaks, yak-keepers and the Yeti and we come to know through an old yak-keeper named Mimi Khandola, how the friendly creature called the Migoi, alias Yeti, gets chased and killed by a group of wild-dogs. In “Not Even a Corpse to Cremate” we learn about the traumatic shock and tragic fate of a girl named Pem Doikar, who was kidnapped by a Migoi.

This anthology does not profess to represent Himalayan literature as a whole, but lays emphasis on the people and myths centred around the Himalayas. For instance, the Nepali world that the poets and writers describe and create is a different one, compared to the western one. It is true that trekking-tourism, modern technology, the aid-industry, NGOs, aids and globalisation have reached Nepal, Bhutan, India, but the areas not frequented by the trekking and climbing tourists still remain rural, tradition-bound and untouched by modernity.

There are hardly any books written by writers from the Himalayas at the Frankfurter Book Fair. It's always the travelling tourist, geologist, geographer, biologist, climber and ethnologist who writes about Nepal, Tibet, Zanskar, Mustang, Bhutan, Sikkim, Ladakh and its people, culture, religion, environment, flora and fauna. The Himalayan people have always been statists in the visit-the-Himalaya-scenarios published in New York, Paris, Munich and Sydney and they are described through western eyes.

But there have been generations of thinking and writing Nepalis, Indians, Bhutanese and Tibetans who have written and published hundreds of books and magazines in their own languages. In Patan's Madan Puraskar Library alone, which Mr. Kamal Mani Dixit, Patan's Man of Letters, describes as the "Temple of Nepali language", there are 15,000 Nepali books and 3500 different magazines and periodicals about which the western world hasn't heard or read. A start was made by Michael Hutt of the School of Oriental Studies London, in his English translation of contemporary Nepali prose and verse in Himalayan Voices and Modern Nepali Literature. It took him eight years to write his book and he took the trouble to meet most of the Nepali authors in Nepal and Darjeeling. The readers in the western world will know more about Himalayan literature as more and more original literary works are translated from Nepali, Tibetan, Hindi, Bhutanese, Lepcha, Bengali into English, German, French and other languages of the EU. The first foreign language, however, will remain English because the East India Company got there first.

This book compiled by Alice Grünfelder creates sympathy and understanding for the Nepali, Indian, Bhutanese, Tibetan, Chinese psyche, culture, religion, living conditions and human problems in the urban and rural Himalayan environment, and is a welcome addition to the slowly growing translated collection of Himalayan literature penned by writers living in the Himalayas. I wish her well in her function as a mediator between the literary worlds of Asia and Europe.

Satis Shroff, Freiburg

http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff.

Creative Writing Critique: Chicken of India Unite! (Satis Shroff)

Review: Aravind Adiga: The White Tiger. Atlantic Books, London, 2008. Man Booker Prize 2008. German version: ‘Der Weisse Tiger’ published by C.H. Beck, 2008.

Aravind Adiga was a correspondent for the newsmag Time and wrote articles for the Financial Times, the Independent and Sunday Times. He was born in Madras in 1974 and is a Mumbai-wallah now. The protagonist of his first novel is Balram Halwai, (I’m a helluva Mumbai-halwa fan, you know) who tells his story in the first person singular. Halwai has a fantastic charisma and shows you how you can climb the Indian mainstream ladder as a philosopher and entrepreneur. An Indian entrepreneur has to be straight and crooked, mocking and believing, sly and sincere, at the same time (sic). Balram’s prerogative is to turn bad news into good news, and the White Tiger, who’s terribly scared of lizards, slits the throat of his boss to attain his goal, and doesn’t even regret his deed.

In the subcontinent, however, Aravind Adiga’s novel has received sceptical critique. Manjula Padmanabhan wrote in ‘Outlook’ that it lacks humour, and the formidable Delhi-based Kushwant Singh 92, who used to write for the Illustrated Weekly of India and is regarded as the doyen of Indian English literature, found it good to read but endlessly depressing.

‘And what’s so depressing?’ you might ask. I found his style refreshing and creative the way he introduced himself to Wen Jiabao. At the beginning of each capital he quotes from a part of his ‘wanted’ poster. The author writes about poverty, corruption, aggression and the brutal struggle for power in the Indian society. A society in which the middle class is reaching economically for the sky, in which Adiga’s biting and scathing criticism sounds out of place, when deshi Indians are dreaming of manned flights to the moon, outer space and mountains of nuclear arsenal against China or any other neighbouring states that might try to flex muscles against Hindustan.

India is sometimes like a Bollywood film, which the poverty-stricken masses enjoy watching, to forget their daily problems for two hours. The rich Indians want to give their gastrointestinal tract a rest and so they go to the cinema between bouts of paan-spitting and farting due to lack of exercise and oily food. They all identify themselves with the protagonists for these hundred and twenty minutes and are transported into another world with location shooting in Switzerland, Schwarzwald, Grand Canyon, the Egyptian Pyramids, sizzling London, fashionable New York and romantic Paris. After twelve songs, emotions taking a roller-coaster ride, the Indians stagger out of the stuffy, sweaty cinemas and are greeted by the blazing and scorching Indian sun, slums, streets spilling with haggard, emaciated humanity, pocket-thieves, real-life goondas, cheating businessmen, money-lenders, snake-girl-destitute-charmers, thugs in white collars and the big question: what shall I and my family eat tonight? Roti, kapada, makan, that is, bread, clothes and a posh house are like a dream to most Indians dwelling in the pavements of Mumbai, or for that matter in Delhi, Bangalore, Mangalore, Mysore, Calcutta (Read Günter Grass’s Zunge Zeigen) and other Indian cities, where they burn rubbish for warmth.

The stomach groans with a sad melody in the loneliness and darkness of a metropolis like Mumbai, a city that never sleeps. As Adiga says, ‘an India of Light, and an India of Darkness in which the black, polluted river Mother Ganga flows.’

Ach, munjo Mumbai! The terrible monsoon, the jam-packed city, Koliwada, Sion, Bandra, Marine Drive, Juhu Beach. I can visualise them all, like I was there. I spent almost every winter during the holidays visiting my uncles, aunts and cousins, the jet-set Shroffs of Bombay. I’m glad that there are people like Aravind Adiga, Salman Rushdie, Arundhati Roy and Kiran Desai who speak for the millions of under-privileged, downtrodden people and give them a voice through literature. Aravind deserves the Man Booker Prize like no other, because the novel is extraordinary. It doesn’t have the intellectual poise of VS Naipaul or Rushdie’s masala language. It has it’s own Mumbai matter-of-fact speech, a melange of Oxford and NY. And what we get to hear when we take the crowded trains from the suburbs of this vast metropolis, with its mixture of Marathi, Gujerati, Sindhi and scores of other Indian languages is also what Balram is talking about. Adiga was bold enough to present the Other India than what film moghuls and other so-called intellectuals would have us believe.

Balram’s is a strong political voice and mirrors the Indian society which wants to present Bharat in superlatives: superpower, affluent society and mainstream culture, whereas in reality there’s tremendous darkness in the society of the subcontinent. Even though Adiga has lived a life of affluence, studied at Columbia and Oxford universities, he has raised his voice in his book against the nepotism, corruption, in-fighting between communal groups, between the rich and the super-rich, a dynamic process in which the poor, dalits, Mohandas Karamchand Gandhi’s Children of God (untouchables), ‘scheduled’ castes and tribes have no outlet, and are to this day mere pawns at the hands of the rich in Hindustan, as India was called before the Brits came to colonise the sub-continent.

Balram, Adiga’s protagonist, shows how to assert oneself in the Indian society, come what may. I hope this book won’t create monsters without character, integrity, ethos, and soulless humans, devoid of values and norms. From what sources are the characters drawn? The story is in the form of a letter written by the protagonist to the Chinese Premier Wen Jiabao and is drawn from India’s history as told by a school drop-out, chauffeur, entrepreneur, a self-made man with all his charms and flaws, a man who knows his own India, and who presents his views frankly and candidly, sometimes much like P.G. Wodehouse’s Bertie Wooster. The author's attitude toward his characters is comical and satirical when it comes to realities of life for India’s poverty stricken underdogs, whether in the form of a rickshaw puller, tea-shop boy or the driver of a rich Indian businessman. His characters are alive and kicking, and it is a delight to go with Balram in this thrilling ride through India’s history, Bangalore, Old and New Delhi, Mumbai and its denizens. The major theme is how to get along in a sprawling country like India, and the author reveals his murderous plan brilliantly through a series of police descriptions of a man named Balram Halwai.

The theme is a beaten path, traditional and familiar, for this is not the first book on Mumbai and Indian society. Other stalwarts like Kuldip Singh, Salman Rushdie, Amitabh Ghosh, VS Naipaul, Anita and Kiran Desai and a host of writers from the Raj have walked along this path, each penning their respective Zeitgeist. In this case, the theme is social, entertaining, escapist in nature, and the reader is like a voyeur in the scenarios created by Balaram. The climax is when the Chinese leader actually comes to Bangalore. So much for Hindi-Chini Bhai-Bhai. Unlike Kiran Desai (The Inheritance of Loss) Adiga says, “Based on my experience, Indian girls are the best. (Well second best. I tell you, Mr Jiaobao, it’s one of the most thrilling sights you can have as a man in Bangalore, to see the eyes of a pair of Nepali girls flashing out at you from the dark hood of an autorickshaw (sic).

As to the intellectual qualities of the writing, I loved the simplicity and clarity that Adiga has chosen for his novel. He intersperses his text with a lot of dialogue with his characters and increases the readability score, and is dripping with satire and humour, even while describing an earnest emotional matter like the cremation of Balram’s mother, whereby the humour is entirely British---with Indian undertones. The setting is cleverly constructed. In order to have pace and action in the story Adiga sends Balram to the streets of Bangalore as a chauffeur, and suddenly you’re in the middle of a conversation and narration where a wily driver Balram tunes in. He’s learning, ever learning from the smart guys in the back seat, and in the end he’s the smartest guy in Bangalore, evoking an atmosphere of struggle for survival in the jungles of concrete in India. Indeed, blazingly savage, this book. A good buy this autumn.


About the Author: Satis Shroff lectures on Creative Writing at the University of Freiburg http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace”, poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer.

Satis Shroff is a poet and writer based in Freiburg (poems, fiction, non-fiction) who also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (University of Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

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Review by Satis Shroff, Germany: Getting Along in Life in Tricky Kathmandu

Bhatt, Krishna: City Women and the Ghost Writer, Olympia Publishers, London 2008, 191 pages, EUR 7,99 (ISBN 9781905513444)

Krishna Bhatt, the author, a person who was ‘educated to get a graduate degree in Biology and Chemistry,’came to Kathmandu in 1996 and has seen profound political changes. In this book he seeks to find an ‘explanation for what is happening.’ Life, it seems, to him, is tricky, while political violence has been shocking him episodically. That’s the gist of it: twenty-one short episodes that are revealed to the reader by an author, who’s trademark is honesty, clarity and simplicity---without delving too deep into the subject for the sake of straight narration. What emerges is a melange of tales about life, religion, Nepalese and Indian society packed with humour. A delightful read, a work of fiction and you can jump right into the stories anywhere you like.

Additionally, Bhatt has published ‘Humour and Last Laugh’ in October 2004, a collection of satirical articles published in newspapers in Kathmandu, which is available only in Kathmandu’s bookstores. The author emphasises that he has always written in English and adds, “Reading led me to writing.” He found his London publisher through the internet. Lol!

Did you know that people who are married wear an ‘air of sacrificial glory’ about them in Nepal? The other themes are keeping mistresses in Kathmandu, sending children abroad for education, the woes of psychotherapists in Nepal (no clients). I’ll leave it to you to find out why. Nepal is rich in glaciers and the water ought to be harnessed to produce drinking water and electricity, but in Kathmandu, as in many parts of the republic, there’s a terribly scarcity of water among the poor and wanton wastage among the Gharania---upper class dwellers of Kathmandu. The Kathmanduites fight not only against water scarcity but also a losing battle against ants and roaches. The author explains the many uses of the common condom, especially a sterilised male who uses his vasectomy for the purpose of seduction. However, his tale about the death of his father in “The Harsh Priest and Mourning” remains a poignant and excellent piece of writing, and I could feel with him. It not only describes the Hindu traditions on death and dying but also the emotions experienced by the author.

Like the Oxford educated Pico Ayer who has the ability to describe every ‘shimmy’ that he comes by when he travels, Bhatt too says that Thamel District is all ‘discotheques and massage parlours’ in the story ‘A Meeting of Cultures,’ in which the author meets two former East Germans and one of them thinks ‘people in Germany are lazy.’ Did she mean the Ossies or the Wessies? If that doesn’t get you, I’m sure the many uses of English and vernacular newspapers will certainly do. What’s even amusing is a ritual marriage ceremony of frogs to appease the rain gods. It might be mentioned that in Kathmandu Indra is the God of Rain, the God of the firmament and the personified atmosphere. In the Vedas he stands in the first Rank among the Gods. When you come to think of it, we Hindus are eternally trying to appease the Gods with our daily rituals, special pujas and homs around the sacred Agni (Ignis). Agni is one of the chief deities of the Vedas, and a great number of Sanskrit hymns are addressed to him.

Bhatt uses life and the people around him, and in the media, as his characters and his attitude towards his characters is of a reconciling nature. The characters work sometimes flat for he doesn’t develop them, but the stories he tells are about people you and I could possibly know, and seem very familiar.
Most of the stories are short and quick, good reads in this epoch of computers, laptops,DVDs, SMS, MMS, which is convenient for people with not much time at their disposal. Other themes are: writing, the muse, fellow writers (without naming names, except in the case of V.S. Naipaul), east meet west, abortion, art and pornography, colleagues and former HMG administrators. His opinions are always honest and entertaining in intent, and his tales have more narration than dialogues. Krishna Bhatt is a welcome scribe in the ranks of Kunda Dixit, Samrat Upadhya, Manjushri Thapa and is another new voice from the Himalayas who will make his presence felt in the world of fiction writing. His ‘Irreconcilable Death’ is thought-provoking, a writer who wants to change morality and fails to reconcile with death, like many writers before him. Writers may come and go, but Bhatt wants to leave his impression in his own way and time. Time will certainly tell.
I wish him well.

Review German version by:Satis Shroff
Rezension:
Grünfelder, Alice (Hrsg.), Himalaya: Menschen und Mythen, Zürich Unionsverlag 2002, 314 S., EUR 19, 80 (ISBN 3-293-00298-6).

Alice Grünfelder hat Sinologie und Germanistik studiert, lebte zwei Jahre in China und arbeitet gegenwärtig als freie Lektorin und Literaturvermittlerin in Berlin. Dieses Buch ist vergleichbar mit einem Strauss zusammengestellter Blumen aus dem Himalaya, die die Herausgeberin gepflückt hat. Es handelt von den Menschen und deren Problemen im 450 km langen Himalaya Gebirge. Das Buch orientiert sich, an englischen Übersetzungen von der Literatur aus dem Himalaya.

Nepal ist literarisch gut vertreten mit dem Anthropologen Dor Bahadur Bista, dem Bergsteiger Tenzing Norgay, die in Kathmandu lebenden Journalisten Kanak Dixit and Deepak Thapa, dem Fremdenführer Shankar Lamichane, dem Dichter Pallav Ranjan und dem Entwicklungsspezialisten Harka Gurung. Manche Geschichten sind nicht neu für Nepal-Kenner, aber das Buch ist für Leser, die in Deutschland, Österreich, Südtirol und die Schweiz leben, bestimmt. Außer sieben Nepali Autoren gibt es Geschichten von sieben indischen, drei tibetischen, zwei chinesischen und zwei bhutanesischen Autoren.

Die Themen des Buches sind: Die Vorteile und Nachteile der Verwestlichung in Nepal, da Nepal erst 1950 für den Fremden sozusagen geöffnet wurde. Kanak Dixit erzählt dies deutlich in „Welchen Himalaya hätten Sie gern?“. In einer anderen liebenswerten Gesichte erzählt er über die Reise von einem Nepali Frosch namens Bhaktaprasad. K.C. Bhanja, ein umweltbewußter Bergsteiger, erzählt über das empfindliche Erbe—die Himalaya und deren spirituelle Bedeutung. Die „Himalaya-Ballade“ von der chinesischen Autorin Ma Yuan, „Die ewigen Berge“ von dem Han-Chinesen Jin Zhiguo, und der indischer Bergsteiger H. P. S. Ahluwalia in „Höher als Everest“, schließlich Swami Pranavanadas in seinem „Pilgerreise zum Kailash und der See Manasovar“ haben alle die Berge aus verschiedenen Sichten thematisiert. Tenzing Norgay, der erste Nepali, der auf dem Gipfel von Mt. Everest mit dem Neuseeländer Edmund Hillary bestiegen war, erzählt, dass er „ein glücklicher Mensch“ sei. Der Nepali Journalist Deepak Thapa beschreibt den berühmten Sherpa Bergsteiger Ang Rita als einen sozialen Aufsteiger.

Während wir in einer Geschichte von Kunzang Choden (Auf den Spuren des Migoi) erfahren, dass die Bhutanesen, als ein buddhistisches Volk, nicht einmal einen Tier Leid zufügen können, erzählt uns Kanak Dixit von 100 000 Lhotshampas (nepalstämmige Einwohner), die von der bhutanesischen Regierung vertrieben worden sind und jetzt in Flüchtlingslagern in Jhapa leben.

James Hilton hat das Wort Shangri-La für eine Geschichte, in Umlauf gebracht die sich in Tibet abspielte. Genauso ist mit dem Ausdruck „Das Dach der Welt“ die tibetische Plateau gemeint und nicht Nepal oder Bhutan. Die bewegende Geschichte, die der Kunsthändler Shanker Lamechane erzählt, handelt von einem gelähmten Jungen. Sein Karma wird in Dialogform zwischen ein Nepali Reiseleiter und einem überschwenglichen Tourist erzählt. Das hilflose Kind bringt uns dazu, über die Freude in Alltag nachzudenken, was wir meistens nicht tun können, weil wir mit dem Alltag so beschäftigt sind. Während Harka Gurung „Fakten und Fiktionen über den Schneemensch“ zusammenstellt, schildert uns Kunzang Choden, eine Psychologin aus Bhutan, über „Yaks, Yakhirten und der Yeti“. Wir erfahren von einem alten Yakhirt namens Mimi Khandola, wie das freundliche Wesen Migoi, gennant Yeti, von einem Rudel Wildhunden erlegt wurde. In „Nicht einmal ein Leichnam zum Einäschern“ lernen wir von dem tragischen Schicksal eines Mädchens namens Pem Doikar, die von einem Migoi entführt wurde.

Diese Anthologie versucht nicht die Himalaya Literatur als ganzes zu repräsentieren, aber betont bestimmte Themen, die im Alltagsleben der Bergbewohner auftauchen. Die Welt, die die Dichter und Schriftsteller aus dem Himalaya beschreiben und kreieren, ist ganz anders im Vergleich zur westlichen Literatur über die Himalaya Bewohner. Es ist wahr, dass der Trekking-Tourismus, moderne Technologie, die Entwicklungshilfeindustrie, die NGOs, Aids und Globalisation die Himalayas erreicht haben, aber die Gebiete die vom Tourismus unberührt sind, sind immer noch ursprünglich, gebunden an Traditionen, Kultur und Religion.

Auf der Frankfurter Buchmesse gibt es kaum Bücher die von Schriftstellern und Dichtern aus dem Himalaya stammen. Es sind immer die reisenden Touristen, Geologen, Geographen, Biologen, Bergsteiger und Ethnologen, die über Nepal, Tibet, Zanskar, Mustang, Bhutan, Sikkim, Ladakh und seine Leute, Religion, Kultur und Umwelt schreiben. Die Bewohner des Himalaya sind immer Statisten im eigenen Land gewesen in den Szenarios, die im Himalaya inszeniert worden sind, und die in New York, Paris, München and Sydney veröffentlicht werden. Sie werden durch westliche Augen beschrieben.

Dennoch gab es Generationen von denkenden und schreibenden Nepalis, Inder, Bhutanesen und Tibeter, die Hunderte von Schriftstücken, Zeitschriften und Bücher geschrieben und veröffentlicht haben, in ihren eigenen Sprachen. Allein in Patans Madan Puraskar Bibliothek, die Kamal Mani Dixit, Patan's Man of Letters, beschreibt als „der Tempel der Nepali Sprache,“ gibt es 15,000 Nepali Bücher und 3500 verschiedene Zeitschriften wovon die westliche Welt noch nie gehört oder gelesen hat.

Der englische Professor Michael Hutt machte einen Anfang. Er übersetzte zeitgenössische Nepali Prosa und Gedichte in „Himalayan Voices“ und „Modern Nepali Literature“. Die erste Fremdsprache wird weiterhin Englisch bleiben, weil die East India Company dort zuerst ankam.

Dieses Buch von Alice Grünfelder erzeugt Sympathie und Verständnis für die nepali, indische, bhutanesische, tibetische, chinesische Psyche, Kultur, Religion. Es beschreibt die Lebensbedingungen und menschlichen Probleme in den dörflichen und städtischen Himalayagebieten und ist eine willkommene Ergänzung zu der langsam wachsenden Sammlung von literarische Übersetzungen aus dem Himalaya, die von den einheimischen Autoren geschrieben worden sind. Ich wünsche Frau Grünfelder Erfolg in Ihre Aufgabe als Vermittlerin zwischen den literarischen Welten von Asien und Europa.

© Review: Satis Shroff, Freiburg

English Version by: satisshroff, freiburg
Book-review:
Grünfelder, Alice (Editor), Himalaya: Menschen und Mythen, Zürich Unionsverlag 2002, 314 pages, EURO 19, 80 (ISBN 3-293-00298-6).

Alice Grünfelder has studied Sinology and German literature, lived two years in China and works in the publishing branch in Berlin. This book is comparable to a bouquet of the choicest Himalayan flowers picked by the editor and deals with the trials and tribulations of a cross-section of the people in the 450 km long Abode of the Snows--Himalayas. The book orients, as expected, on the English translations of Himalayan literature. The chances of having Nepali literature translated into foreign languages depends upon the Nepalis themselves, because foreigners mostly loath to learn Nepali. If a translation is published in English the success of the book is used as a yardstick to decide whether it is going to be profitable to bring it out in European or in other languages.

Nepal is conspicuous with contributions by the anthropologist Dor Bahadur Bista, the climber Tenzing Norgay, the Kathmandu-based journalists Kanak Dixit and Deepak Thapa, the tourist-guide Shankar Lamichane, the poet Pallav Ranjan and the development-specialist Harka Gurung. For regular readers of Himal Asia, The Rising Nepal and GEO some of these stories are perhaps not new but this book is aimed at the German speaking readers in Germany, Austria and Switzerland. In addition to the seven Nepali authors, there are also stories by seven Indian, three Tibetan, two Chinese authors and two Bhutanese authors.

Some of the themes that have been dealt with in this collection are: the pros and cons of westernisation as told by Kanak Dixit in “Which Himalaya would you like?” and an endearing story of a journey through Nepal as a Nepali frog named Bhaktaprasad. K.C. Bhanja, the ecology-conscious climber writes about the spiritual meaning of our fragile heritage—the Himalayas. “The Himalayan Ballads” by the Chinese author Ma Yuan, “The Eternal Mountains” by the Han-Chinese Jin Zhiguo, the Indian climber H. P. S. Ahluwalia in “Higher than Everest” und Swami Pranavanadas in his Pilgrim journey to Kailash and the Manasovar Lake” have presented the mountains from different perspectives. Tenzing Norgay, the first Nepali who reached the top of Mount Everest with Edmund Hillary, says that he was a happy person.

The Nepali journalist Deepak Thapa portrays the famous Sherpa climber Ang Rita as a social “Upwardly Mobile” person. Whereas in Kunzang Choden’s story (In the Tracks of the Migoi) we learn that the Bhutanese, as a Buddhist folk, are not capable of harming even a small animal, in another story Kanak Dixit tells us about the 100 000 Lhotshampas (Bhutanese citizens of Nepali origin) who were thrown out by the Bhutanese government and live in refugee-camps in Jhapa. The curio art-trader Shanker Lamichane’s “The Half Closed Eyes of the Buddha and the Slowly Setting Sun” is a poignant tale of a paralysed boy’s karma, related as a dialogue between a Nepali guide and a tourist. The helpless child makes us think in his mute way about the joys in everyday life that we don’t see and feel, because the world is too much with us. Whereas Harka Gurung has gathered facts and fiction“ and tells us about the different aspects of the Snowman, another author who is a psychologist from Bhutan, tells us about yaks, yak-keepers and the Yeti and we come to know through an old yak-keeper named Mimi Khandola, how the friendly creature called the Migoi, alias Yeti, gets chased and killed by a group of wild-dogs. In “Not Even a Corpse to Cremate” we learn about the traumatic shock and tragic fate of a girl named Pem Doikar, who was kidnapped by a Migoi.

This anthology does not profess to represent Himalayan literature as a whole, but lays emphasis on the people and myths centred around the Himalayas. For instance, the Nepali world that the poets and writers describe and create is a different one, compared to the western one. It is true that trekking-tourism, modern technology, the aid-industry, NGOs, aids and globalisation have reached Nepal, Bhutan, India, but the areas not frequented by the trekking and climbing tourists still remain rural, tradition-bound and untouched by modernity.

There are hardly any books written by writers from the Himalayas at the Frankfurter Book Fair. It's always the travelling tourist, geologist, geographer, biologist, climber and ethnologist who writes about Nepal, Tibet, Zanskar, Mustang, Bhutan, Sikkim, Ladakh and its people, culture, religion, environment, flora and fauna. The Himalayan people have always been statists in the visit-the-Himalaya-scenarios published in New York, Paris, Munich and Sydney and they are described through western eyes.

But there have been generations of thinking and writing Nepalis, Indians, Bhutanese and Tibetans who have written and published hundreds of books and magazines in their own languages. In Patan's Madan Puraskar Library alone, which Mr. Kamal Mani Dixit, Patan's Man of Letters, describes as the "Temple of Nepali language", there are 15,000 Nepali books and 3500 different magazines and periodicals about which the western world hasn't heard or read. A start was made by Michael Hutt of the School of Oriental Studies London, in his English translation of contemporary Nepali prose and verse in Himalayan Voices and Modern Nepali Literature. It took him eight years to write his book and he took the trouble to meet most of the Nepali authors in Nepal and Darjeeling. The readers in the western world will know more about Himalayan literature as more and more original literary works are translated from Nepali, Tibetan, Hindi, Bhutanese, Lepcha, Bengali into English, German, French and other languages of the EU. The first foreign language, however, will remain English because the East India Company got there first.

This book compiled by Alice Grünfelder creates sympathy and understanding for the Nepali, Indian, Bhutanese, Tibetan, Chinese psyche, culture, religion, living conditions and human problems in the urban and rural Himalayan environment, and is a welcome addition to the slowly growing translated collection of Himalayan literature penned by writers living in the Himalayas. I wish her well in her function as a mediator between the literary worlds of Asia and Europe.

Satis Shroff, Freiburg

Commentary:
Barack Obama: Three Yellow Roses On a Grey Day (Satis Shroff)


It was a grey, cold day and a frosty wind blew at the Buchenwald concentration camp, near Weimar. The 44th US Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel and their selected entourage went through the gate which carried the words: Jedem das Seine.

In this concentration camp alone 56,000 people were killed by the Nazis, not to speak of Auschwitz, Amersfoort, Warsaw and elsewhere. It was at 3:15 on April 11, 2009 that Obama’s great-uncle Charlie Payne (now 84) helped to liberate the Jewish and other prisoners. Charlie was a young soldier then with the US 89th Infantary Division, and recalled often the horror of seeing corpses piled up. He was horrified by the lengths to which men go to mistreat other men.

Has the world learned anything out of it?

Nobel prize winner Elie Wiesel, 80, who was one of more than 900 children liberated from Buchenwald in April 1945, has his doubts.

President Obama rightly called the visit to Buchenwald as ‘the ultimate rebuke’ to Holocaust deniers. Iran’s present president Mahmoud Ahmadinejad has gone on record as having repeatedly questioned the holocaust, and there are an increasing numer of people in Europe who are rightists, and who give their votes to such nationalistic parties. This is also true in the case of the Flemish national separists, Italian neo-faschists, Austria’s far right with headquarters in Kernten, and Netherland’s anti-EU populist Geert Wilders and, of course, in Germany and Switzerland.

After the visitors had laid three yellow roses for the dead, President Obama referred to the Nazi camps and said: ‘These sites have not lost their horror with the passage of time. More than half a century later, our grief and our outrage over what happened have not diminished.’

The politically correct attitude towards Israel of the German government under Merkel has grown out of the ashes of the holocaust. In the past, around the thirties, it was easier to be silent for the majority of the Germans, when their Jewish neighbours were being insulted, beaten, humiliated, discriminated by Hitler’s brown shirts, and later accompanied by force to the concentrations camps and eventually to the gas-chambers. Zykon B was a dreaded name in those days.

It was only after the World War II, when it became public, that many Germans realised what an infamy and act of criminality and inhumanity its armed forces and civil servants had meted out to its Jewish citizens, gypsies (Roma and Sinti), POWS from other conquered countries and their very own disabled persons, whose right to exist and live as they pleased was challenged by self-styled members of the Aryan race, who wanted to eliminate, what they called ‘worthless lives.’ Hitler wanted to create a new Aryan race with blondes and blue-eyed Germans and a start was made at Schönborn, where young virile males and females were allowed to mate for the Fatherland. Many of the children from these anonymous intercourses still live today, and would like to know who their parents were, for the offsprings were given to German families or grew up in Scandinavian countries.

We have but to read Bertold Brecht’s book ‘Furcht und Elend im Dritten Reich’ to understand that angst was the order of the day, when even fathers had to fear their own sons because the latter were active members of Hitler’s youth and boy-scout organisations. They had to show allegiance to their Führer and no one else. It was in this atmosphere, charged with fear of denunciation, that the people lived their normal lives in wartime Germany.

In the post-war period it wasn’t any better for the Germans who lived in the German Democratic Republic under Erik Honneker, where kilometres of barbed-wire, Alsatian dogs, manned by the Volks police and deadly automatic guns that fired at the touch of a hidden wire, and where the Big Brother Stasi (secret state security) was always watching its citizens. You couldn’t trust anybody in those days.

I remember when I was a medical student I met a blonde girl in the Anatomy class and she looked around furtively said in a whisper: ‘I’m from the DDR, but please don’t tell anyone about it.’ She’d fled to the west. She was safe here but her fear accompanied her like a shadow. I reassured her and we are still good friends and laugh about those times.

Even Günter Grass, who won the Nobel Prize for Literature, has a tough time fighting with himself regarding his past, and he mentions it in his onion-experience book, the English version of which hit the bookstands last year. The Berlin Wall and Checkpoint Charlie are replete with historical human tragedies of people who wanted to flee from a totalitarian state. Families were separated and the expression ‘Ossie and Wessie’ was normal for a long time, even after the Berlin Wall fell on November 11,1989. Two nations, two governments, two different ideologies but the same people. The fall of the Berlin Wall was one of the most emotional and historical greatest events in this world, not only for us Germans, but also for the former East Bloc countries. In this post-Perestroika period, the new and growing memberships in the European Union and Nato are proof enough of the desire, yes the craving, to be a part of Europe and the Upper Hemisphere, for the East Bloc countries were economically developing countries, made kaput by the communist and socialist apparatus.

Despite the negative headlines and banners in the media, even the former East German cities are mobilising themselves against the Neonazis, and others who still believe in the yesteryears of so-called Aryan culture and power. Wolfgang Tiefen, SPD, Minister of Transport in
Germany was right when he said: ‘It isn’t enough if one thinks in silence. In many cities there are attempts by rightists to show their presence. To counteract this move, one has to go to the streets. Dresden has shown us how to treat the Neos.’ It must be mentioned that at the autobahn resting place Teufelstuhl (Devil’s Chair), near Jena, Neonazis brutally beat up the people who’d taken part in the big democratic demonstration, and some of them had serious injuries.

According to Obama his great-uncle Payne had had a ‘very difficult time readjusting to civilian life’ after what he saw at the camp.

The survivors of the holocaust and their children, and their children’s children still suffer from the traumatic experience in the concentration camps, and have fear of death and loss. In a clinical study carried out in 1968 in Holland with 800 Jewish patients, who’d survived the holocaust, had what is known as the KZ-syndrome, which is a combination of problems. The patients had chronic angst (fear), cognition and memory disturbances, heavy chronic depression, changes in personality and identity, emotional regression, psychosomatic problems like phobia, hallucination and showed signs of agitation. They also suffered from psychosis, restlessness, sleep disturbances, nervosity, diffuse fear of new persecution, permanent exhaustion and loss of vitality due to weight loss caused by persecution.

It is interesting to note that similar symptoms were to be seen in the case of survivors of Hiroshima, POWs and among the persecuted Afro-American and native Indian tribesmen of the USA. A study about the syndromes of Guantanamo survivors on the part of NANDA is pending.

Whereas a lot of the KZ survivors had the syndrome, there were those who were spared such traumatic experiences and syndromes in a new, safe country like the USA, Holland, Canada and Israel, even though they had a latent phase in old age, because the Jewish migrants have a close social network in which rituals and symbols play a big part. Nevertheless, all holocaust survivors have a lot of things in common: the experience of helplessness, terror, deprivation, loss of social groups (friends, family, relatives) and profession. Added to this plethora of problems is the survivor-guilt. When you’ve underdone such hardships and experiences you tend to ask yourself: Why did I survive and not the others?. You have painful pictures of death and the unfinished process of mourning for your near and dear ones who’d died in the concentration camps or were shot by a firing squad.

When a Jewish survivor of the holocaust gets a cancer tumour, it brings up memories of the holocaust because of the loss of hair due to the intake of cyclostatica during treatment, thus baldness gives you the feeling of being imprisoned again in an institute. The fear of death creeps up slowly and the hospital clothing remind you of the KZ prisoner’s striped dress. The loss of hair imparts a feeling of loss of identity. So the diagnosis cancer develops further in your mind to become a personal holocaust.

The question is: have we Germans learned from the lessons of the past? One thing we should have learned after having survived the Third Reich and World War II is never to be silent when rights of humans are being trampled, and look the other way. As long there’s democracy, there’s also the right to view one’s personal opinions in matters pertaining to politics, culture and religion. In diesem Sinne: Vive la difference!

In Luzern you can see a Pandora’s Box, the contents of which was long in the hands of a Swiss Red Cross nurse named Elsbeth Kasser, who’d worked in the concentration camp Gurs, located in Southern France. It’s a box full of 150 pictures, works of art by interned Jewish artists. The photographs and KZ artistic drawings, sketches are being exhibited at Luzern’s Historical Museum. The title is appropriate: Hinschauen---nicht wegschauen, which means, Look at it, don’t look away.

The KZ prisoners, who were transported to the Vernichtungslager by the Nazis, had pleaded to the nurse Elsbeth Kasser: ‘Swiss Sister, tell about it in your country, tell what happened here to the world.’ 1943 was long ago, but it was in 1989 that she showed the works to others. Frau Kasser died in 1992. She’d brought a little joy and support in Gurs, and was ashamed of what the Nazis had done to the people she’d begun to like: transported to the camps of elimination, never to return and see the light of the day, never to breathe like you and me, never to live with their families and friends. Uprooted brutally, undergoing suffering, maltreatment, experiencing cold, hunger, deprivation and dying miserable deaths in concentration camps, eradicated like rodents. Precious human souls, who’d lived in Barrack No. C/6.
About the Author:
Satis Shroff is a prolific writer and teaches Creative Writing at the Albert Ludwig University of Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. He is a lecturer, poet and writer and the published author of three books: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelogue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff).
Satis Shroff was awarded the German Academic Exchange Prize.His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. He is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer.

Le Président Obama en Allemagne (Satis Shroff)
Automatically translated into French thanks to WorldLingo
Commentaire :
Barack Obama : Trois roses jaunes un jour gris (Satis Shroff)


c'était un jour gris et froid et un vent givré a soufflé au camp de concentration de Buchenwald, près de Weimar. Les quarante-quatrième USA Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel et leur entourage choisi sont passés par la porte qui a porté les mots : Seine de das de Jedem.

Dans ce seul camp de concentration 56.000 personnes ont été tuées par les nazis, pour ne pas parler d'Auschwitz, Amersfoort, Varsovie et ailleurs. C'était chez 3:15 le 11 avril 2009 que grand-oncle Charlie Payne (maintenant 84) d'Obama a aidé à libérer les prisonniers juifs et autres. Charlie était un jeune soldat puis avec la Division des USA quatre-vingt-dix-neuvième Infantary, et rappelé souvent l'horreur de voir des cadavres empilés vers le haut. Il a été horrifié par les longueurs auxquelles les hommes vont maltraiter d'autres hommes.

Le monde a-t-il appris quelque chose hors de lui ?

Le gagnant Elie Wiesel, 80 de prix Nobel, qui était un de plus de 900 enfants ont libéré de Buchenwald en avril 1945, a ses doutes.

Le Président Obama a correctement appelé la visite à Buchenwald comme `le reproche final' aux dénégateurs d'holocauste. Le Président Mahmoud Ahmadinejad de l'Iran est allé sur le disque comme après avoir été à plusieurs reprises remis en cause l'holocauste, et il y a un numer croissant des personnes en Europe qui sont des rightists, et qui donnent leurs voix à de telles parties nationalistes. C'est également vrai dans le cas des separists nationaux flamands, droite lointaine italienne néo--, de l'Autriche avec des sièges sociaux en anti-UE Geert populiste Wilders de Kernten, et de Netherland et, naturellement, en l'Allemagne et Suisse.

Après que les visiteurs aient étendu trois roses jaunes pour les morts, le Président Obama s'est référé aux camps nazis et a déclaré : Le `ces emplacements n'ont pas perdu leur horreur au fil du temps. Plus que la moitié par siècle plus tard, notre peine et notre outrage au-dessus de ce qui s'est produit n'ont pas diminué.'

L'attitude politiquement correcte envers l'Israel du gouvernement allemand sous Merkel s'est développée hors des cendres de l'holocauste. Dans le passé, autour des années '30, il était plus facile d'être silencieux pour la majorité des Allemands, quand leurs voisins juifs étaient insultés, battus, humiliés, distingués par les chemises brunes de Hitler's, et plus tard accompagnés de la force aux camps de concentrations et par la suite aux gaz-chambres. Zykon B était un nom redouté en ces jours.

Il était seulement après la deuxième guerre mondiale, quand il est devenu public, que beaucoup d'Allemands ont réalisé ce qu'une infamie et un acte de criminalité et d'inhumanité ses forces armées et fonctionnaires avaient distribué dehors à ses citoyens juifs, bohémiens (Roma et Sinti), des PRISONNIERS DE GUERRE d'autres pays conquis et leur possédez très les personnes handicapées, aux dont la droite existez et vivez comme elles ont satisfait ont été défiées par de soit-disant membres de la course aryenne, qui a voulu éliminer, ce qui elles a appelé le `les vies sans valeur.' Hitler a voulu créer une nouvelle course aryenne avec des blondes et bleu-a observé des Allemands et un début a été fait chez Schönborn, où les jeunes mâles et femelles virils étaient laissé joindre pour la patrie. Plusieurs des enfants de ces rapports anonymes vivent toujours aujourd'hui, et voudraient savoir qui leurs parents étaient, parce que les progénitures ont été données aux familles allemandes ou ont grandi dans les pays scandinaves.

Nous avons mais pour lire le Reich d'Elend im Dritten d'und de Furcht de `de livre de Bertold Brecht' pour comprendre que l'angst était l'ordre du jour, quand même les pères ont dû craindre leurs propres fils parce que les derniers étaient les membres actifs de la jeunesse de Hitler et garçon-surveillent des organismes. Ils ont dû montrer l'allégeance à leur Führer et à personne d'autre. Il était en cette atmosphère, chargée avec crainte de dénonciation, que le peuple a vécu leurs vies normales en temps de guerre Allemagne.

Dans la période d'après-guerre il n'était pas meilleur pour les Allemands qui ont habité en République démocratique allemande sous Erik Honneker, où des kilomètres de barbelé, chiens alsaciens, équipés par la police de Volks et les pistolets automatiques mortels qui ont mis le feu au contact d'un fil caché, et où le frère Stasi (sécurité secrète d'état) observait toujours ses citoyens. Vous ne pourriez pas faire confiance à quiconque en ces jours.

Je me rappelle quand j'étais un étudiant en médecine que j'ai rencontré une fille de blonde dans le cours d'anatomie et elle ai regardé autour sournoisement de dit dans un chuchotement : `Je suis du DDR, mais svp ne dis pas n'importe qui à son sujet.' Elle s'était sauvée à l'ouest. Elle était sûre ici mais sa crainte l'a accompagnée comme une ombre. Je l'ai rassurée qu'et nous sommes encore de bons amis et rire au sujet de ces périodes.

Même l'herbe de Günter, qui a gagné le prix Nobel pour la littérature, a un moment difficile combattant avec se concernant son passé, et lui le mentionne en son livre d'oignon-expérience, la version anglaise dont coup les bookstands l'année dernière. Le mur de Berlin et le point de contrôle Charlie sont remplis des tragédies humaines historiques des personnes qui ont voulu se sauver d'un état totalitaire. Des familles ont été séparées et le `Ossie et Wessie d'expression' était normal pendant longtemps, même après que le mur de Berlin est tombé novembre 11.1989. Deux nations, deux gouvernements, deux idéologies différentes mais le même peuple. La chute du mur de Berlin était l'un plus grands des événements les plus émotifs et les plus historiques en ce monde, non seulement pour nous des Allemands, mais également pour les anciens pays de l'est est. Dans cette période de poteau-Perestroika, les nouvelles et croissantes adhésions dans l'union et l'OTAN européennes sont assez preuve du désir, oui implorer, à être une partie de l'Europe et de l'hémisphère supérieur, parce que les pays de l'est est étaient les pays économiquement en voie de développement, rendus fichus par l'appareil communiste et socialiste.

En dépit des titres et des bannières négatifs dans les médias, même les anciennes villes allemandes est se mobilisent contre le Neonazis, et d'autres qui croient toujours en yesteryears de prétendues culture et puissance aryennes. Wolfgang Tiefen, SPD, ministre de transport en
Allemagne était exact quand il a dit : `Il n'est pas assez si on pense dans le silence. Dans beaucoup de villes il y a des tentatives par des rightists de montrer leur présence. Pour contrecarrer ce mouvement, on doit aller aux rues. Dresde nous a montré comment traiter le Neos.' Il doit mentionner qu'à l'endroit de repos Teufelstuhl (la chaise d'autoroute du diable), près d'Iéna, de Neonazis battement brutalement vers le haut du peuple que' d participé à la grande démonstration démocratique, et certains d'entre eux a eu des dommages sérieux.

Selon Obama son grand-oncle Payne avait eu un temps très difficile de `readjusting à la vie civile' après ce qu'il a vu au camp.

Les survivants de l'holocauste et de leurs enfants, et les enfants de leurs enfants souffrent toujours de l'expérience traumatique des camps de concentration, et ont la crainte de la mort et de la perte. Dans une étude clinique effectuée en 1968 en Hollande avec 800 patients juifs, à qui' d a survécus l'holocauste, a eu ce qui est connu comme KZ-syndrome, qui est une combinaison des problèmes. Les patients ont eu l'angst chronique (crainte), les perturbations de connaissance et de mémoire, la dépression chronique lourde, les changements de la personnalité et de l'identité, la régression émotive, les problèmes psychosomatiques comme la phobie, l'hallucination et les signes montrés de l'agitation. Ils ont également souffert de la psychose, de l'agitation, des perturbations de sommeil, du nervosity, de la crainte diffuse de la nouvelle persécution, de l'épuisement permanent et de la perte de vitalité dus à la perte de poids provoquée par persécution.

Il est intéressant de noter que des symptômes semblables devaient être vus dans le cas des survivants d'Hiroshima, prisonniers de guerre et parmi les membres de la tribu indiens afro-américains et indigènes persécutés des Etats-Unis. Une étude au sujet des syndromes des survivants de Guantanamo de la part de NANDA est en suspens.

Considérant que beaucoup des survivants de KZ a eu le syndrome, il y avait ceux qui ont été épargnés de tels expériences et syndromes traumatiques un nouveaux, sûrs pays comme les Etats-Unis, Hollande, Canada et Israel, quoiqu'ils aient eu une phase latente dans la vieillesse, parce que les migrants juifs ont un réseau social étroit dans lequel les rituels et les symboles jouent un grand rôle. Néanmoins, tous les survivants d'holocauste ont beaucoup de choses en commun : l'expérience de l'abandon, de la terreur, de la privation, de la perte de groupes sociaux (amis, famille, parents) et de la profession. Ajoutée à cette pléthore de problèmes est la survivant-culpabilité. Quand vous avez saignant de telles difficultés et expériences vous tendez à se demander : Pourquoi j'ai survécu et pas les autres ?. Vous avez les images douloureuses de la mort et du processus non fini du deuil pour votre proche et cher que' d est mort dans les camps de concentration ou a été tiré par un peloton de mise à feu.

Quand un survivant juif de l'holocauste obtient une tumeur de cancer, elle évoque des mémoires de l'holocauste en raison de la perte de cheveux due à la prise du cyclostatica pendant le traitement, ainsi la calvitie te donne le sentiment de l'emprisonnement encore dans un institut. La crainte de la mort rampe vers le haut lentement et l'habillement d'hôpital vous rappellent la robe barrée du prisonnier de KZ. La perte de cheveux donne un sentiment de la perte d'identité. Ainsi le cancer de diagnostic se développe plus loin dans votre esprit pour devenir un holocauste personnel.

La question est : des Allemands avons-nous appris des leçons du passé ? Une chose que nous devrions avoir apprise qu'ensuite la survie le troisième Reich et la deuxième guerre mondiale n'est jamais d'être silencieuse quand des droites des humains sont piétinées, et de regarder l'autre manière. Car long il y a démocratie, là est également le droit de regarder des avis personnels à un dans les sujets concernant la politique, la culture et la religion. Dans le diesem Sinne : Différence de La de Vive !

Dans Luzern vous pouvez voir une boîte de Pandora, le contenu dont était long dans les mains d'une infirmière suisse de croix rouge appelée Elsbeth Kasser, que' d a fonctionné dans le camp de concentration Gurs, situées dans la France méridionale. C'est une boîte complètement de 150 images, oeuvres d'art par les artistes juifs internés. Les photographies et les schémas artistiques de KZ, croquis sont exhibés au musée historique de Luzern. Le titre est approprié : Hinschauen---le nicht wegschauen, qui les moyens, regard à lui, ne regardent pas loin.

Les prisonniers de KZ, qui ont été transportés au Vernichtungslager par les nazis, avaient parlé en faveur à l'infirmière Elsbeth Kasser : La soeur suisse de `, disent à son sujet dans votre pays, disent ce qui est arrivé ici au monde.' 1943 était il y a bien longtemps, mais il avait lieu en 1989 qu'elle a montré aux travaux à d'autres. Le Frau Kasser est mort en 1992. Elle avait apporté une peu de joie et appui dans Gurs, et avait honte de ce que les nazis avaient fait au peuple qu'elle avait commencé à comme : transporté aux camps de l'élimination, pour ne jamais renvoyer et voir la lumière du jour, pour ne jamais respirer comme toi et moi, pour ne jamais vivre avec leurs familles et amis. Déraciné brutalement, subissant la souffrance, le traitement, éprouvant les décès malheureuses de froid, de faim, de privation et de mort dans des camps de concentration, supprimés comme des rongeurs. Âmes humaines précieuses, que' d a vécues dedans No. de caserne. C/6.
Au sujet de l'auteur :
Satis Shroff est un auteur prolifique et enseigne l'écriture créatrice à l'université d'Albert Ludwig de Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. Il est un conférencier, poèt et auteur et l'auteur édité de trois livres : Im DES Himalaya (livre de Schatten des poésies en allemand), par les yeux népalais (documentaire de voyage), Katmandu, Katmandu (poésie et anthologie de prose par des auteurs de Nepalese, édités par Satis Shroff).
Satis Shroff a été attribué l'échange allemand Prize.His d'universitaire des travaux que lyriques ont été édités dans les emplacements littéraires de poésie : Ralentissez les trains, Zeitschrift international, la société de poésie du monde (WPS), nouveau nord d'écriture, revue de muses, le mégaphone, stylo Himalaya, Interpoetry. Il est un membre des « auteurs de paix, » des poèts, des essayistes, des romanciers (STYLO), la société de poésie du monde (WPS) et l'auteur asiatique.

Presidente Obama en Alemania (Satis Shroff)
Automatically translated into Spanish thanks to WorldLingo
Comentario:
Barack Obama: Tres rosas amarillas en un día gris (Satis Shroff)


era un día gris, frío y un viento escarchado sopló en el campo de concentración de Buchenwald, cerca de Weimar. Los 44.os E.E.U.U. Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel y su entourage seleccionado pasaron a través de la puerta que llevó las palabras: Jábega de los das de Jedem.

En este campo de concentración solamente a los Nazis mataron a 56.000 personas, para no hablar de Auschwitz, Amersfoort, Varsovia y a otra parte. Era en 3:15 el 11 de abril de 2009 que grande-tío Charlie Payne (ahora 84) de Obama ayudó a liberar a los presos judíos y otros. Charlie era soldado joven entonces con la división de los E.E.U.U. 89.os Infantary, y recordado a menudo el horror de ver los cadáveres llenados para arriba. Las longitudes lo horrorizó a las cuales los hombres van a mistreat a otros hombres.

¿El mundo ha aprendido cualquier cosa fuera de él?

El ganador Elie Wiesel, 80 del premio Nobel, que era uno de más de 900 niños liberaron de Buchenwald en abril de 1945, tiene sus dudas.

Presidente Obama derecho llamó la visita a Buchenwald como `la última reprimenda' a los deniers de Holocaust. Actual presidente Mahmoud Ahmadinejad de Irán ha ido en expediente como en varias ocasiones siendo preguntado el holocaust, y hay un numer de aumento de la gente en Europa que son derechistas, y que da sus votos a tales partidos nacionalistas. Esto es también verdad en el caso de los separists nacionales flamencos, la derecha lejana neo-faschists, de Austria italiana con las jefaturas en el contra-EU Geert populista Wilders de Kernten, y de Netherland y, por supuesto, en Alemania y Suiza.

Después de que los visitantes hubieran puesto tres rosas amarillas para los muertos, presidente Obama refirió a los campos nazis y dijo: El `estos sitios no ha perdido su horror con el paso del tiempo. Más que mitad del siglo más adelante, nuestra pena y nuestro ultraje sobre qué sucedió no han disminuido.'

La actitud político correcta hacia Israel del gobierno alemán debajo de Merkel ha crecido fuera de las cenizas del holocaust. En el pasado, alrededor de los años 30, era más fácil ser silencioso para la mayoría de los alemanes, cuando las camisas marrones de Hitler insultaban, eran batidos, humillados, discriminados, y acompañados más adelante a sus vecinos judíos por la fuerza a los campos de concentraciones y eventual a los gas-compartimientos. Zykon B era un nombre temido en esos días.

Estaba solamente después de la Segunda Guerra Mundial, cuando llegó a ser público, que muchos alemanes realizaron lo que meted un infamy y un acto de la criminalidad y de la inhumanidad sus fuerzas armadas y funcionarios hacia fuera a sus ciudadanos judíos, gitanos (Roma y Sinti), POWS de otros países conquistados y su muy posea a personas lisiadas, a quienes la derecha exista y viva como satisficieron fueron desafiadas por los miembros self-styled de la raza Aryan, que deseó eliminar, qué ellas llamó el `las vidas sin valor.' Hitler deseó crear una nueva raza Aryan con los blondes y azul-eyed a alemanes y un comienzo fue hecho en Schönborn, donde estaban los varones y las hembras virile jóvenes permitido para acoplarse para la patria. Muchos de los niños de estas cópulas anónimas todavía viven hoy, y quisieran saber quiénes eran sus padres, porque dieron a las familias alemanas o crecieron los descendientes para arriba en países escandinavos.

Tenemos pero leer el Reich de Elend im Dritten del und de Furcht del `del libro de Bertold Brecht' para entender que el angst era la orden del día, cuando incluso los padres tuvieron que temer a sus propios hijos porque el últimos eran miembros activos de la juventud de Hitler y muchacho-exploran las organizaciones. Tuvieron que demostrar lealtad a su Führer y a ninguno otro. Estaba en esta atmósfera, cargada con el miedo de la denuncia, que viviera la gente sus vidas normales en el tiempo de guerra Alemania.

En el período de la posguerra no era mejor para los alemanes que vivieron en la República Democrática Alemana debajo de Erik Honneker, donde los kilómetros de alambre de púas, perros Alsatian, servidos por el policía de Volks y los armas automáticos mortales que encendieron en el tacto de un alambre ocultado, y donde el hermano mayor Stasi (seguridad secreta del estado) miraba siempre a sus ciudadanos. Usted no podría confiar en a cualquiera en esos días.

Recuerdo cuando era un estudiante de medicina que satisfice a muchacha rubia en la clase de la anatomía y ella miraba alrededor de furtivamente dicho en un susurro: `Soy del DDR, pero no digo por favor cualquier persona sobre él.' Ella había huido al oeste. Ella era segura aquí pero su miedo la acompañó como una sombra. La tranquilicé que y seguimos siendo buenos amigos y risa sobre esas épocas.

Incluso la hierba de Günter, que ganó el premio Nobel para la literatura, tiene un rato resistente luchando con se con respecto a su pasado, y lo lo menciona en su libro de la cebolla-experiencia, la versión inglesa de el cual golpeó los bookstands el año pasado. La pared de Berlín y el punto de comprobación Charlie son repletos con tragedias humanas históricas de la gente que deseó huir de un estado totalitario. Separaron a las familias y el `Ossie y Wessie de la expresión' era normal durante mucho tiempo, incluso después la pared de Berlín cayera el noviembre 11.1989. Dos naciones, dos gobiernos, dos diversas ideologías pero la misma gente. La caída de la pared de Berlín era uno de los acontecimientos más grandes más emocionales y más históricos de este mundo, no sólo para nosotros los alemanes, pero también para los países socialistas del este anteriores. En este período del poste-Perestroika, las nuevas y cada vez mayor calidades de miembro en la unión y la OTAN europeas son prueba bastante del deseo, sí el anhelar, a ser una parte de Europa y del hemisferio superior, porque los países socialistas del este eran países en vías de desarrollo económicamente, hechos kaput por el aparato comunista y socialista.

A pesar de los títulos y las banderas negativos en los medios, incluso las ciudades alemanas del este anteriores se están movilizando contra el Neonazis, y otros que todavía crean en los yesteryears de la cultura y de la energía Aryan supuestas. Wolfgang Tiefen, SPD, ministro del transporte en
Alemania tenía razón cuando él dijo: `No es bastante si uno piensa en silencio. En muchas ciudades hay tentativas por derechistas de demostrar su presencia. A contrariar este movimiento, uno tiene que ir a las calles. Dresden nos tiene demostrado cómo tratar el Neos.' Debe ser mencionado que en el lugar de reclinación Teufelstuhl (silla del autobahn del diablo), cerca de Jena, de Neonazis golpe brutal encima de la gente que' d participada en la demostración democrática grande, y algo de ella tenía lesiones serias.

Según Obama su grande-tío Payne había tenido un rato muy difícil del `el readjusting a la vida civil' después de lo que él vio en el campo.

Los sobrevivientes del holocaust y de sus niños, y los niños de sus niños todavía sufren de la experiencia traumática en los campos de concentración, y tienen miedo de la muerte y de la pérdida. En un estudio clínico realizado en 1968 en Holanda con 800 pacientes judíos, a que sobrevivió' d el holocaust, tenía qué se conoce como el KZ-síndrome, que es una combinación de problemas. Los pacientes tenían angst crónico (miedo), los disturbios de la cognición y de la memoria, depresión crónica pesada, los cambios en personalidad e identidad, regresión emocional, los problemas psicosomáticos como phobia, alucinación y las muestras demostradas de la agitación. También sufrieron de psicosis, de restlessness, de disturbios del sueño, de nervosity, de miedo difuso de la nueva persecución, del agotamiento permanente y de la pérdida de vitalidad debido a la pérdida del peso causada por la persecución.

Es interesante observar que los síntomas similares debían ser considerados en el caso de sobrevivientes de Hiroshima, POWs y entre los tribesmen indios afroamericanos y nativos perseguidos de los E.E.U.U. Un estudio sobre los síndromes de los sobrevivientes de Guantánamo de parte de NANDA es pendiente.

Mientras que los muchos de los sobrevivientes de KZ tenían el síndrome, había los que fueron ahorradas tales experiencias y síndromes traumáticos en un país como los E.E.U.U., una Holanda, un Canadá y un Israel nuevos, seguros, aun cuando ellos tenía una fase latente en vejez, porque los nómadas judíos tienen una red social cercana en la cual los rituales y los símbolos jueguen una partición grande. Sin embargo, todos los sobrevivientes del holocaust tienen muchos de cosas en campo común: la experiencia del desamparo, del terror, de la privación, de la pérdida de grupos sociales (amigos, familia, parientes) y de la profesión. Se agrega a esta plétora de problemas la sobreviviente-culpabilidad. Cuando usted tiene poco hecho tales dificultades y experiencias usted tiende para preguntarse: Porqué sobreviví y no los otros?. Usted tiene cuadros dolorosos de la muerte y del proceso inacabado del luto para sus cercanos y estimados a que' d muerta en los campos de concentración o fue tirada por una escuadrilla de la leña.

Cuando un sobreviviente judío del holocaust consigue un tumor del cáncer, trae para arriba las memorias del holocaust debido a la pérdida de pelo debido al producto del cyclostatica durante el tratamiento, así la calvicie le da la sensación de ser encarcelado otra vez en un instituto. El miedo de la muerte se arrastra para arriba lentamente y la ropa del hospital le recuerda el vestido rayado del preso de KZ. La pérdida de pelo imparte una sensación de la pérdida de identidad. El cáncer de la diagnosis se convierte tan más lejos en su mente para convertirse en un holocaust personal.

La pregunta es: ¿los alemanes hemos aprendido de las lecciones del pasado? Una cosa que debemos haber aprendido que después el sobrevivir el tercer Reich y la Segunda Guerra Mundial nunca es ser silencioso cuando las derechas de seres humanos se están pisoteando, y mirar la otra manera. Pues largo hay democracia, allí también el correcto de ver sus opiniones personales en materias referente a políticas, a cultura y a la religión. En el diesem Sinne: ¡Diferencia del la de Vive!

En Luzern usted puede ver una caja de Pandora, el contenido de la cual era largo en las manos de una enfermera suiza de la Cruz Roja nombrada Elsbeth Kasser, a que' d trabajó en el campo de concentración Gurs, situadas en Francia meridional. Es una caja por completo de 150 cuadros, obras de arte de los artistas judíos internados. Las fotografías y los dibujos artísticos de KZ, bosquejos se están exhibiendo en el museo histórico de Luzern. El título es apropiado: Hinschauen---el nicht wegschauen, que los medios, mirada en él, no miran lejos.

Los presos de KZ, que fueron transportados al Vernichtungslager por los Nazis, habían abogado por a la enfermera Elsbeth Kasser: La hermana suiza del `, habla de él en su país, dice qué sucedió aquí al mundo.' 1943 estaba hace tiempo, pero era en 1989 que ella demostró a trabajos a otros. Frau Kasser muerto en 1992. Ella había traído una poca alegría y ayuda en Gurs, y estaba avergonzada de lo que habían hecho los Nazis a la gente que ella había comenzado a como: transportado a los campos de la eliminación, nunca para volver y para ver la luz del día, nunca para respirar como usted y mí, nunca para vivir con sus familias y amigos. Desarraigado brutal, experimentando el sufrimiento, el maltrato, experimentando muertes desgraciadas del frío, del hambre, de la privación y el morir en los campos de concentración, suprimidos como roedores. Almas humanas preciosas, que vivió' d adentro No. del cuartel. C/6.
Sobre el autor:
Satis Shroff es escritor prolífico y enseña la escritura creativa en la universidad de Albert Ludwig de Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. Él es conferenciante, poeta y escritor y el autor publicado de tres libros: Im DES Himalaya (libro de Schatten de poemas en alemán), a través de los ojos de Nepalese (travelogue), Katmandu, Katmandu (poesía y antología de la prosa de los autores de Nepalese, corregidos por Satis Shroff).
Satis Shroff fue concedido el intercambio académico alemán Prize.His que los trabajos líricos se han publicado en sitios literarios de la poesía: Retarde los trenes, Zeitschrift internacional, sociedad de la poesía del mundo (WPS), nueva escritura al norte, revisión de los Muses, el megáfono, pluma Himalaya, Interpoetry. Él es un miembro de “escritores de la paz,” los poetas, los ensayistas, los novelistas (PLUMA), la sociedad de la poesía del mundo (WPS) y el escritor asiático.

Presidente Obama in Germania (Satis Shroff)
Automatically translated into Italian thanks to WorldLingo
Commento:
Barack Obama: Tre rose gialle un giorno grigio (Satis Shroff)


era un giorno grigio e freddo e un vento gelido ha saltato all'accampamento di concentrazione di Buchenwald, vicino a Weimar. I quarantaquattresimi Stati Uniti Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel ed il loro entourage selezionato hanno passato tramite il cancello che ha trasportato le parole: Senna di das di Jedem.

In questo accampamento di concentrazione da solo 56.000 genti sono state uccise dai Nazis, per non parlare di Auschwitz, Amersfoort, Varsavia ed altrove. Era a 3:15 l'11 aprile 2009 che lo gran-zio Charlie Payne (ora 84) del Obama ha contribuito a liberare i prigionieri ebrei ed altri. Charlie era un soldato giovane allora con la divisione degli Stati Uniti ottantanovesimi Infantary e ricordato spesso l'orrore di vedere i corpses ha accatastato in su. È stato sconvolto dalle lunghezze a cui gli uomini vanno mistreat altri uomini.

Il mondo ha imparato qualche cosa da esso?

Il vincitore Elie Wiesel, 80 del premio Nobel, che era uno di più di 900 bambini hanno liberato da Buchenwald nell'aprile 1945, ha suoi dubbi.

Il presidente Obama giustamente ha denominato la chiamata a Buchenwald come `l'ultimo rimprovero' ai deniers di Holocaust. Il presidente attuale Mahmoud Ahmadinejad dell'Iran è andato sull'annotazione come ripetutamente essendo mettendo in discussione il holocaust e ci è un numer aumentante della gente in Europa che è persone di destra e che dà i loro voti a tali partiti nazionalistici. Ciò è inoltre allineare nel caso dei separists nazionali fiamminghi, destra lontana italiana dell'Austria, neo-faschists con le sedi in anti-UE Geert populistico Wilders del Netherland e di Kernten e, naturalmente, in Germania ed in Svizzera.

Dopo che gli ospiti pongano tre rose gialle per i morti, il presidente Obama si è riferito agli accampamenti nazisti ed ha dichiarato: Il `questi luoghi non ha perso il loro orrore col passar del tempo. Più della metà un di secolo più successivamente, il nostro dolore ed il nostro oltraggio sopra che cosa sono accaduto non hanno diminuito.'

L'atteggiamento politicamente corretto nei confronti dell'Israele del governo tedesco sotto Merkel si è sviluppato dalle ceneri del holocaust. Nel passato, intorno ai thirties, era più facile essere silenzioso per la maggior parte dei tedeschi, quando i loro vicini ebrei stavano insultandi, battendi, umiliandi, discriminandi dalle camicie marroni del Hitler e più successivamente stavano accompagnandi da forza agli accampamenti di concentrazioni e finalmente agli gas-alloggiamenti. Zykon B era un nome temuto in quei giorni.

Era solo dopo la seconda guerra mondiale, quando è diventato pubblico, che molti tedeschi hanno realizzato che cosa un infamy e un atto di criminality e di inhumanity le relativi forze munite e funzionari meted fuori ai relativi cittadini ebrei, gypsies (Roma e Sinti), POWS da altri paesi conquistati e loro molto possieda le persone disabled, alle di cui la destra esista e viva come soddisfacevano sono state sfidate dai membri self-styled della corsa Aryan, che ha desiderato eliminare, che cosa ha denominato il `le vite senza valore.' Hitler ha desiderato generare una nuova corsa Aryan con i blondes e blu-eyed i tedeschi e un inizio è stato fatto a Schönborn, dove i maschi e le femmine virile giovani erano conceduto corrispondersi per il Fatherland. Molti dei bambini da queste richieste anonime ancora vivono oggi e vorrebbero conoscere chi i loro genitori erano, dato che le proli sono state date alle famiglie tedesche o si sono sviluppate in su in paesi scandinavi.

Abbiamo ma leggere il Reich di Elend im Dritten del und di Furcht del `del libro del Bertold Brecht' per capire che il angst era l'ordine del giorno, quando persino i padri hanno dovuto temere i loro propri figli perché il posteriori erano membri attivi della gioventù del Hitler e ragazzo-esplorano organizzazioni. Hanno dovuto mostrare il allegiance al loro Führer ed a nessun altro. Era in questo atmosfera, caricato di timore del denunciation, che la gente ha vissuto le loro vite normali nel wartime Germania.

Nel periodo del dopoguerra non era affatto migliore per i tedeschi che hanno vissuto in Repubblica democratica tedesca sotto Erik Honneker, dove chilometri di filo spinato, cani Alsatian, equipaggiati dalla polizia di Volks e dalle pistole automatiche mortali che hanno infornato al tocco di legare nascosto e dal dove il fratello maggiore Stasi (segreto dichiara la sicurezza) stava guardando sempre i relativi cittadini. Non potreste fidarti di qualcuno di quei giorni.

Mi ricordo di quando ero uno studente di medicina che ho venuto a contatto di una ragazza bionda nel codice categoria di anatomia e lei ho osservato intorno a furtively detto in un bisbiglio: `Provengo dal DDR, ma prego gli non dico chiunque.' Era fuggito all'ovest. Era sicuro qui ma il suo timore la ha accompagnata come un'ombra. La ho riassicurata che e siamo ancora buoni amici e risata circa quei periodi.

Anche l'erba di Günter, che ha vinto il premio Nobel per letteratura, lo ha un combattimento duro di tempo con sè per quanto riguarda il suo passato e lo accenna in suo libro di cipolla-esperienza, la versione inglese di cui ha colpito l'anno scorso i bookstands. La parete di Berlino ed il punto di controllo Charlie sono pieni con le tragedie umane storiche della gente che ha desiderato fuggire da un totalitarian dichiara. Le famiglie sono state separate e il `Ossie e Wessie di espressione' era a lungo normale, anche dopo che la parete di Berlino è caduto su novembre 11.1989. Due nazioni, due governi, due ideologie differenti ma la stessa gente. La caduta della parete di Berlino era uno degli eventi più grandi più impressionabili e più storici in questo mondo, non solo per noi tedeschi, ma anche per i paesi di blocco orientali precedenti. In questo periodo dell'alberino-Perestroika, i nuovi ed insiemi dei membri crescenti in Unione Europea e nella NATO sono prova abbastanza del desiderio, sì craving, da essere una parte di Europa e dell'emisfero superiore, dato che i paesi di blocco orientali erano p#si economicamente in via di sviluppo, resi kaput dall'apparecchio comunista e socialista.

Malgrado i titoli e le bandiere negativi nei mezzi, persino le città tedesche orientali precedenti mobilising contro il Neonazis ed altri che ancora credano nei yesteryears di cosiddette coltura ed alimentazione Aryan. Wolfgang Tiefen, SPD, ministro di trasporto
in Germania era di destra quando ha detto: `Non è abbastanza se si pensa nel silenzio. In molte città ci sono tentativi dalle persone di destra di mostrare la loro presenza. Neutralizzare questo movimento, uno deve andare alle vie. Dresda li ha indicato come trattare il Neos.' Deve essere accennato che allo spazio di sosta Teufelstuhl (sedia del autobahn del diavolo), vicino a Jena, di Neonazis battimento brutalmente sulla gente che' la d partecipata alla dimostrazione democratica grande ed alcune di loro ha avuta lesioni serie.

Secondo Obama il suo gran-zio Payne si era divertito readjusting alla vita civile' dopo che cosa ha visto all'accampamento.

I superstiti del holocaust e dei loro bambini e bambini dei loro bambini ancora soffrono dall'esperienza traumatica di accampamenti di concentrazione ed hanno timore della morte e della perdita. In uno studio clinico effettuato in 1968 in Olanda con 800 pazienti ebrei, che' la d ha sopravvissuto il holocaust, ha avuto che cosa è conosciuto come la KZ-sindrome, che è una combinazione dei problemi. I pazienti hanno avuti angst cronico (timore), dispersioni di memoria e di cognizione, depressione cronica pesante, cambiamenti nella personalità e nell'identità, regressione impressionabile, problemi psicosomatici come il phobia, hallucination e segni indicati di agitazione. Inoltre hanno sofferto da psychosis, dal restlessness, dalle dispersioni di sonno, dal nervosity, dal timore diffuso di nuovo persecution, dall'esaurimento permanente e dalla perdita della vitalità dovuto perdita del peso causata tramite il persecution.

È interessante notare che i sintomi simili dovevano essere visti nel caso dei superstiti di Hiroshima, POWs e fra i tribesmen indiani Afro-American e natali persecuted degli S.U.A. Uno studio circa le sindromi dei superstiti de Guantanamo da parte di NANDA è in corso.

Considerando che molto i superstiti di KZ hanno avuti la sindrome, ci erano coloro che è stato risparmiato tali esperienze e sindromi traumatiche un nuovi, paese sicuri come gli S.U.A., Olanda, Canada ed Israele, anche se hanno avuti una fase latente nella vecchiaia, perché i migranti ebrei hanno una rete sociale vicina in cui i rituali ed i simboli giocano un divisorio grande. Tuttavia, tutti i superstiti del holocaust hanno cose molto il in comune: l'esperienza in helplessness, nel terrore, nella privazione, nella perdita dei gruppi sociali (amici, famiglia, parenti) e nella professione. È aggiunto a questa pletora di problemi il superstite-guilt. Quando avete non abbastanza cotto tali difficoltà ed esperienze tendete a chiederti: Perchè sono sopravvissuto e non gli altri?. Avete immagini dolorose della morte e del processo non finito di dolore per vostri vicini e cari che' la d morta negli accampamenti di concentrazione o sia stata sparata da uno squad di infornamento.

Quando un superstite ebreo del holocaust ottiene un tumore del cancro, porta in su le memorie del holocaust a causa della perdita di capelli dovuto la presa del cyclostatica durante il trattamento, così la calvizile gli dà la sensibilità dell'essere incarcerata ancora in un istituto. Il timore della morte striscia lentamente in su ed i vestiti dell'ospedale gli ricordano del vestito barrato del prigioniero di KZ. La perdita di capelli comunica una sensibilità della perdita dell'identità. Così il cancro di diagnosi si sviluppa più ulteriormente nella vostra mente per trasformarsi in in un holocaust personale.

La domanda è: tedeschi abbiamo imparato dalle lezioni del passato? Una cosa dovremmo imparare che dopo sopravvivere il terzo Reich e la seconda guerra mondiale non è mai di essere silenziosa quando i diritti degli esseri umani stanno calpestandi e di osservare l'altro senso. Poichè lungo ci è democrazia, là è inoltre la destra osservare i suoi pareri personali negli argomenti pertinente alle politiche, alla coltura ed alla religione. Nel diesem Sinne: Differenza della La di Vive!

In Luzern potete vedere una scatola del Pandora, il contenuto di cui era lungo nelle mani di un'infermiera svizzera della croce rossa chiamata Elsbeth Kasser, che' la d ha funzionato nell'accampamento di concentrazione Gurs, situate in Francia del sud. È una scatola in pieno di 150 immagini, opere d'arte dagli artisti ebrei internati. Le fotografie e le illustrazioni artistiche di KZ, abbozzi stanno esibende al museo storico del Luzern. Il titolo è adatto: Hinschauen---il nicht wegschauen, che i mezzi, sguardo esso, non osservano via.

I prigionieri di KZ, che sono stati trasportati al Vernichtungslager dai Nazis, avevano supplicato all'infermiera Elsbeth Kasser: La sorella svizzera del `, dice a a questo proposito nel vostro paese, dice a che cosa è accaduto qui al mondo.' 1943 era lungo fa, ma aveva luogo in 1989 che ha mostrato agli impianti ad altri. Il Frau Kasser è morto in 1992. Aveva portato una pochi gioia e supporto in Gurs ed era ashamed di che cosa i Nazis avevano fatto alla gente ch'aveva cominciato a come: trasportato agli accampamenti dell'eliminazione, per restituire e non vedere mai la luce del giorno, per non respirare mai come voi e me, per non vivere mai con le loro famiglie ed amici. Sradicato brutalmente, subendo sofferenza, maltreatment, avvertenti le morti misere di freddo, di fame, di privazione e morire negli accampamenti di concentrazione, sradicati come i roditori. Anime umane preziose, che' la d ha vissuto dentro no. del Barrack. C/6.
Circa l'autore:
Satis Shroff è un produttore prolifico ed insegna la scrittura creativa all'università del Albert Ludwig di Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. È un conferenziere, poet e produttore e l'autore pubblicato di tre libri: Im DES Himalaya (libro di Schatten dei poems in tedesco), attraverso gli occhi di Nepalese (travelogue), Katmandu, Katmandu (poesia ed antologia di prosa dagli autori del Nepalese, pubblicati da Satis Shroff).
Satis Shroff ha ricevuto lo scambio accademico tedesco Prize.His che gli impianti lyrical sono stati pubblicati nei luoghi letterari di poesia: Ritardi i treni, Zeitschrift internazionale, la società di poesia del mondo (WPS), nuova scrittura a nord, revisione dei Muses, il megafono, la penna Himalaya, Interpoetry. È un membro “dei produttori di pace,„ poets, essayists, romanzieri (PENNA), società di poesia del mondo (WPS) ed il produttore asiatico.

Präsident Obama in Deutschland (Satis Shroff)
Automatically translated into German thanks to WorldLingo
Kommentar:
Barack Obama: Drei gelbe Rosen an einem grauen Tag (Satis Shroff)


war es ein grauer, kalter Tag und ein eisiger Wind brannte am Buchenwald Konzentration Lager, nahe Weimar durch. Die 44th US Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel und ihr vorgewähltes entourage liefen das Gatter durch, das die Wörter trug: Jedem das Wadenetz.

In diesem Konzentration Lager alleine wurden 56.000 Leute von den Nazin, um getötet nicht von Auschwitz, Amersfoort, Warschau zu sprechen und anderwohin. Es war bei 3:15, am 11. April 2009 daß Großonkel Charlie Payne (jetzt 84) Obamas half, die jüdischen und anderen Gefangenen zu befreien. Charlie war ein junger Soldat dann mit der US 89th Infantary Abteilung, und häufig zurückgerufen der Grausigkeit des Sehens der Leichen, die oben angehäuft wurden. Er wurde durch die Längen erschrocken, zu denen Männer gehen, andere Männer schlecht zu behandeln.

Hat die Welt alles aus ihr heraus erlernt?

Nobelpreissieger Elie Wiesel, 80, der einer von mehr war, als 900 Kinder von Buchenwald im April 1945 befreiten, hat seine Zweifel.

Präsident Obama nannte mit Recht den Besuch zu Buchenwald als `die entscheidende Rüge' zu den Holocaust Verweigerern. Des Irans anwesender Präsident Mahmoud Ahmadinejad ist auf Aufzeichnung gegangen, wie das holocaust wiederholt, fragend, und es gibt ein zunehmendes numer der Leute in Europa, die rightists sind und die solchen nationalistischen Parteien ihre Stimmen geben. Dieses ist auch im Falle der flämischen nationalen separists, italienisches Neo--faschists, Österreichs weites Recht mit Hauptsitzen Kernten und Netherlands im Anti-EU VolksGeert Wilders und selbstverständlich in Deutschland und in der Schweiz zutreffend.

Nachdem die Besucher drei gelbe Rosen für die Toten gelegt hatten, bezog sich Präsident Obama auf die Nazilager und sagte: `Diese Aufstellungsorte haben nicht ihre Grausigkeit im Laufe der Zeit verloren. Mehr als Hälfte ein Jahrhundert später, unser Leid und unser Verbrechen über was geschah, haben vermindert nicht.'

Die politisch korrekte einstellung gegenüber Israel der deutschen Regierung unter Merkel ist aus der Asche des holocaust heraus gewachsen. In der Vergangenheit um die dreißiger Jahre, war es einfacher, für die Majorität der Deutschen leise zu sein, als ihre jüdischen Nachbarn später von der Kraft zu den Konzentrationen Lagern und schließlich zu den Gasräumen beleidigt, geschlagen, gedemütigt, abgesondert durch Hitlers braune Hemden und begleitet wurden. Zykon B war ein gefürchteter Name an jenen Tagen.

Es war erst nach den Zweiten Weltkrieg, als es allgemein wurde, dem viele Deutsche verwirklichten, was eine Niedertracht und eine Tat der Kriminalität und der Unmenschlichkeit seine bewaffneten Kräfte und Staatsbeamten heraus zu seinen jüdischen Bürgern, Zigeuner (Rom und Sinti) ausgeteilt hatten, POWS aus anderen eroberten Ländern und ihr besitzen Sie sehr untaugliche Personen, deren Existenzberechtigung und leben Sie, wie sie wurden herausgefordert von self-styled Mitgliedern des arischen Rennens gefielen, das beseitigen wollte, was sie benannte `wertlose Leben.' Hitler wollte ein neues arisches Rennen mit Blondinen verursachen und blau-musterte Deutsche und ein Anfang wurde bei Schönborn gebildet, in dem junge virile Männer und Frauen waren für das Vaterland verbinden dürfen. Viele der Kinder von diesem anonymen Verkehr leben noch heute und möchten wissen, wem ihre Eltern waren, denn den deutschen Familien die Sekundärteilchen wurden gegeben oder aufwuchsen in den skandinavischen Ländern.

Wir haben aber, Bertold Brechts Buch `Furcht und Elend im Dritten Reich zu lesen', um zu verstehen, daß angst die Tagesordnung war, als sogar Väter ihre eigenen Söhne fürchten mußten, weil die letzten aktive Mitglieder von Jugend Hitlers waren und Organisationen Junge-kundschaften. Sie mußten Untertanentreue zeigen ihrem Führer und niemanden. Es war in dieser Atmosphäre, aufgeladen mit Furcht vor Kündigung, daß die Leute ihre normalen Leben im Krieg Deutschland lebten.

In der Nachkriegsperiode war es nicht für die Deutschen irgendwie besser, die in der Republik unter Erik Honneker wohnten, wo Kilometer Stacheldraht, die elsässischen Hunde, bemannt durch die Volks Polizei und die tödlichen Maschinengewehre, die an der Note einer versteckten Leitung abfeuerten und wo der grosse Bruder Stasi (geheime Zustandsicherheit) immer seine Bürger aufpaßte. Sie konnten nicht jedem auf jene Tage vertrauen.

Ich erinnere, mich an als ich ein medizinischer Kursteilnehmer war, den ich ein Blondinemädchen in der Anatomiekategorie traf und sie schaute um furtively besagtes in einem Flüstern: `Bin ich vom DDR, aber bitte erkläre nicht jedermann über es.' Sie war zum Westen geflohen. Sie war hier sicher, aber ihre Furcht begleitete sie wie ein Schatten. Ich versicherte ihr daß und wir noch gute Freunde und Lachen über jene Zeiten sind.

Sogar hat das Günter Gras, das den Nobelpreis für Literatur gewann, eine haltbare Zeit kämpfend mit betreffend seine Vergangenheit und ihn erwähnt es in seinem Zwiebelerfahrung Buch, deren englische Version die bookstands letztes Jahr schlug. Die Berliner Mauer und das Prüfpunkt Charlie sind mit historischen menschlichen Tragödien der Leute vollgestopft, die von einem totalitären Zustand fliehen wollten. Familien wurden getrennt und das Ausdruck `Ossie und Wessie' war für eine lange Zeit normal, selbst nachdem die Berliner Mauer an November 11.1989 fiel. Zwei Nationen, zwei Regierungen, zwei unterschiedliche Ideologien aber die gleichen Leute. Der Fall der Berliner Mauer war einer der emotionalsten und historischsten größten Fälle in dieser Welt, nicht nur für uns Deutsche, aber auch für die ehemaligen Ostblockländer. In dieser Pfosten-Perestroika Periode ist die neue und wachsende Mitgliedschaft im europäischen Anschluß und im NATO Beweis genug des Wunsches, ja craving, zum ein Teil von Europa und von oberen Hemisphäre zu sein, denn die Ostblockländer waren die ökonomisch Entwicklungsländer, gebildet kaput durch den kommunistischen und sozialistischen Apparat.

Trotz der negativen Schlagzeilen und der Fahnen in den Mitteln, sogar mobilising die ehemaligen deutschen Oststädte gegen das Neonazis und andere, die noch an die yesteryears der sogenannten arischen Kultur und der Energie glauben. Wolfgang Tiefen, SPD, Minister des Transportes in
Deutschland hatte Recht, als er sagte: `Ist es nicht genug, wenn man in der Ruhe denkt. In vielen Städte gibt es Versuche durch rightists, ihre Anwesenheit zu zeigen. Um dieser Bewegung entgegenzuwirken, muß man zu den Straßen gehen. Dresden hat uns gezeigt, wie man behandelt das Neos.' Es muß erwähnt werden daß am stillstehenden Platz Teufelstuhl (Stuhl des Autobahn des Teufels), nahe Jena, Neonazis brutal Schlag herauf die Leute, denen' d, das an der grossen demokratischen Demonstration teilgenommen wurde, und einige von ihnen ernste Verletzungen hatte.

Entsprechend Obama hatte sein Großonkel Payne eine `sehr schwierige Zeit readjusting zum Zivilleben' gehabt nach, was er am Lager sah.

Die überlebenden des holocaust und ihrer Kinder und die Kinder ihrer Kinder leiden noch unter der traumatischen Erfahrung in den Konzentration Lagern und haben Furcht vor Tod und Verlust. In einer klinischen Studie, die 1968 in Holland mit 800 jüdischen Patienten durchgeführt wurde, die' d das holocaust überlebte, hatte, was als das KZ-Syndrom bekannt, das eine Kombination von Problemen ist. Die Patienten hatten chronisches angst (Furcht), Erkennen- und Gedächtnisstörungen, schwerer chronischer Tiefstand, änderungen in der Beschaffenheit und in der Identität, emotionale Rückbildung, psychosomatische Probleme wie Phobie, Hallucination und gezeigte Zeichen der Bewegung. Sie litten auch unter Psychosis, restlessness, Schlafstörungen, nervosity, verbreiteter Furcht vor neuer Verfolgung, dauerhafter Abführung und dem Verlust der Vitalität wegen des Gewichtverlustes, der durch Verfolgung verursacht wurde.

Es ist interessant, zu merken, daß ähnliche Symptome im Falle der überlebenden von Hiroschima, POWs gesehen werden sollten und unter den verfolgten afroen-amerikanisch und gebürtigen indischen Tribesmen der USA. Eine Studie über die Syndrome der Guantanamo überlebender von seiten NANDAS ist schwebend.

Während eine Menge KZ überlebenden das Syndrom hatte, gab es die, denen solchen traumatischen Erfahrungen und Syndrome in einem neuen, sicheren Land wie den USA, in einem Holland, in einem Kanada und in einem Israel erspart wurden, obwohl sie eine latente Phase im Old age hatten, weil die jüdischen Wanderer ein nahes Sozialnetz haben, in dem Rituale und Symbole ein grosses Fach spielen. Dennoch haben alle holocaust überlebenden eine Menge Sachen im Common: die Erfahrung von Hilflosigkeit, von Terror, von Entzug, von Verlust der Sozialgruppen (Freunde, Familie, Verwandte) und von Beruf. dieser Fülle Problemen gefügt die Überlebendschuld hinzu. Wenn Sie nicht gründlich getan solche Härten und Erfahrungen haben, neigen Sie, dich zu fragen: Warum ich und nicht die anderen? überlebte. Sie haben schmerzliche Abbildungen des Todes und des unfertigen Prozesses des Beklagens für Ihre nahen und lieben, die' d, das in den Konzentration Lagern gestorben wurde oder, von einer Zündung-Gruppe geschossen wurden.

Wenn ein jüdischer überlebender des holocaust einen Krebstumor erhält, holt er oben Gedächtnisse des holocaust wegen des Verlustes des Haares wegen des Einlasses von cyclostatica während der Behandlung, so gibt Kahlheit Ihnen das Gefühl von in einem Institut wieder eingesperrt werden. Die Furcht vor Tod kriecht oben langsam und die Krankenhauskleidung erinnert Sie an das striped Kleid des KZ Gefangenen. Der Verlust des Haares teilt ein Gefühl des Verlustes der Identität zu. So entwickelt sich der Diagnose Krebs weiter in Ihrem Verstand, um ein persönliches holocaust zu werden.

Die Frage ist: haben wir Deutsche von den Lektionen der Vergangenheit erlernt? Eine Sache, die wir erlernt haben sollten, daß nachher überlebt haben das Drittes Reich und der Zweite Weltkrieg nie, leise zu sein, wenn Rechte der Menschen getrampelt werden, und die andere Weise zu schauen ist. Da lang, gibt es Demokratie, dort ist auch das Recht, eigene Einermeinungen in den Angelegenheiten Betreffend Politiken, Kultur und Religion anzusehen. Im diesem Sinne: Vive Launterschied!

In Luzern können Sie eine Pandorabüchse Sehen, dessen Inhalt in den Händen einer schweizer Krankenschwester des roten Kreuzes lang war, die Elsbeth Kasser genannt wurde, den' d im Konzentration Lager Gurs bearbeitete, gelegen in Südfrankreich. Es ist ein Kasten voll von 150 Abbildungen, Kunstwerke durch internierte jüdische Künstler. Die Fotographien und KZ künstlerischen die Zeichnungen, Skizzen werden Luzerns am historischen Museum ausgestellt. Der Titel ist angebracht: Hinschauen---nicht wegschauen, die Mittel, Blick auf es, nicht weg schauen.

Die KZ Gefangenen, die zum Vernichtungslager von den Nazin transportiert wurden, hatten zur Krankenschwester Elsbeth Kasser plädiert: `Schweizer Schwester, erklären über es in Ihrem Land, erklären, was geschah hier der Welt.' 1943 war vor langer Zeit, aber es war 1989, das sie den Arbeiten zu anderen zeigte. Frau Kasser gestorben 1992. Sie hatte eine wenig Freude und eine Unterstützung in Gurs geholt, und war beschämt über, was die Nazin die Leute angetan hatten, die sie zu wie angefangen hatte: transportiert zu den Lagern der Beseitigung, um das Licht des Tages nie zurückzubringen und zu sehen, um nie wie Sie und ich zu atmen, nie mit ihren Familien und Freunden zu leben. Brutal Uprooted, das Leiden, Mißhandlung durchmachend und erfahren Todesfälle der Kälte, des Hungers, des Entzugs und des Sterbens miserable in den Konzentration Lagern, ausgerottet wie Nagetiere. Kostbare menschliche Seelen, die' d innen Kaserne-Nr. lebte. C/6.
Über den Autor:
Satis Shroff ist ein reicher Verfasser und unterrichtet kreatives Schreiben an der Albert Ludwig Universität von Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. Er ist ein Lektor, Dichter und Verfasser und der erschienene Autor von drei Büchern: Im Schatten DES Himalaja (Buch der Gedichte auf Deutsch), durch Nepalese Augen (travelogue), Katmandu, Katmandu (Poesie und Prosaanthologie durch die Nepalese Autoren, redigiert von Satis Shroff).
Satis Shroff wurde den deutschen akademischen Austausch Prize.His zugesprochen, das lyrical Arbeiten in den literarischen Poesieaufstellungsorten veröffentlicht worden sind: Verlangsamen Sie Züge, internationales Zeitschrift, Weltpoesie-Gesellschaft (WPS), neues Schreiben nördlich, Muse-Bericht, das Megaphon, Feder Himalaja, Interpoetry. Er ist ein Mitglied „der Verfasser des Friedens,“ Dichter, essayists, Novelists (FEDER), Weltpoesie-Gesellschaft (WPS) und der asiatische Verfasser.

Presidente Obama em Germany (Satis Shroff)
Automatically translated into Portuguese thanks to WorldLingo
Commentary:
Barack Obama: Três rosas amarelas em um dia cinzento (Satis Shroff)


era um dia cinzento, frio e um vento frosty fundiu no campo de concentração de Buchenwald, perto de Weimar. Os 44th E.U. Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel e seu entourage selecionado atravessaram a porta que carregou as palavras: Seine dos das de Jedem.

Neste campo de concentração sozinho 56.000 povos foram matados pelos Nazis, para não falar de Auschwitz, Amersfoort, Warsaw e em outra parte. Estava em 3:15 abril em 11, 2009 que grande-tio Charlie Payne de Obama (agora 84) ajudado liberate os prisioneiros Jewish e outros. Charlie era um soldado novo então com a divisão dos E.U. 89th Infantary, e recordado frequentemente o horror de ver corpses empilhou acima. Foi horrorizado pelos comprimentos a que os homens vão mistreat outros homens.

O mundo aprendeu qualquer coisa fora dele?

O vencedor Elie Wiesel do prêmio de Nobel, 80, que era um de mais de 900 crianças liberated de Buchenwald em abril 1945, tem suas dúvidas.

O presidente Obama chamou direita a visita a Buchenwald como o `o rebuke final' aos deniers de Holocaust. O presidente atual Mahmoud Ahmadinejad de Irã foi no registro como repetidamente sendo questionado o holocaust, e há um numer crescente dos povos em Europa que são rightists, e que dão seus votos a tais partidos nationalistic. Isto é também verdadeiro no exemplo dos separists nacionais Flemish, direita distante italiana neo-faschists, de Áustria com as matrizes no anti-EU Geert populist Wilders de Kernten, e de Netherland e, naturalmente, em Germany e em Switzerland.

Depois que os visitantes tinham colocado três rosas amarelas para os mortos, o presidente Obama consultou aos acampamentos Nazi e disse: O `estes locais não perdeu seu horror com a passagem do tempo. Mais do que a metade um do século mais tarde, o nosso grief e o nosso ultraje sobre o que aconteceu não diminuíram.'

A atitude polìtica correta para Israel do governo alemão sob Merkel cresceu fora das cinzas do holocaust. No passado, em torno dos thirties, era mais fácil ser silencioso para a maioria dos alemães, quando seus vizinhos Jewish eram insultados, batidos, humilhados, discriminados por camisas marrons de Hitler, e acompanhados mais tarde pela força aos campos de concentração e eventualmente às gás-câmaras. Zykon B era um nome temido naqueles dias.

Era somente depois que a segunda guerra mundial, quando se tornou pública, que muitos alemães realizaram o que um infamy e um ato do criminality e do inhumanity seus forças armadas e empregados civis meted para fora a seus cidadãos Jewish, ciganos (Roma e Sinti), POWS de outros países conquistados e seu possui muito as pessoas disabled, à cuja a direita exista e viva como satisfizeram foram desafiadas por membros self-styled da raça Aryan, que quis eliminar, o que eles chamou o `vidas worthless.' Hitler quis criar uma raça Aryan nova com os blondes e azul-eyed alemães e um começo foi feito em Schönborn, onde os machos e as fêmeas virile novos estavam reservado para acoplar-se para o Fatherland. Muitas das crianças destes intercourses anonymous vivem ainda hoje, e gostariam de saber quem seus pais eram, porque a prole foi dada às famílias alemãs ou cresceu acima em países escandinavos.

Nós temos mas para ler o Reich de Elend im Dritten do und de Furcht do `do livro de Bertold Brecht' para compreender que o angst era a ordem do dia, quando mesmo os pais tiveram que temer seus próprios filhos porque o últimos eram membros ativos da juventude de Hitler e menino-scout organizações. Tiveram que mostrar o allegiance a seu Führer e a ninguém mais. Estava nesta atmosfera, carregada com o medo do denunciation, que os povos viveram suas vidas normais no wartime Germany.

No período da pós guerra não era melhor para os alemães que viveram no República Democrática da Alemanha sob Erik Honneker, onde quilômetros do arame farpado, cães Alsatian, equipados pelas polícias de Volks e pelos injetores automáticos mortais que atearam fogo no toque de um fio escondido, e pelo onde o irmão grande Stasi (segurança secreta do estado) prestava atenção sempre a seus cidadãos. Você não poderia confiar em qualquer um naqueles dias.

Eu recordo quando eu era um estudante que médico eu me encontrei com uma menina do blonde na classe do Anatomy e ela olhei em torno de furtively dito em um sussurro: `Eu sou do DDR, mas por favor não digo qualquer um sobre ele.' Tinha fujido ao oeste. Era segura aqui mas seu medo acompanhou-a como uma sombra. Eu tranquilizei-a que e nós somos ainda amigos bons e riso sobre aquelas épocas.

Mesmo a grama de Günter, que ganhou o prêmio de Nobel para a literatura, tem-no uma estadia resistente lutando com himself a respeito de seu passado, e menciona-o em seu livro da cebola-experiência, a versão inglesa de que bateu os bookstands o ano passado. A parede de Berlim e o ponto de verificação Charlie são replete com tragédias humanas históricas dos povos que quiseram fujir de um estado totalitarian. As famílias foram separadas e o `Ossie e Wessie da expressão' era normal por muito tempo, mesmo depois que a parede de Berlim caiu em novembro 11.1989. Duas nações, dois governos, dois ideologies diferentes mas mesmos povos. A queda da parede de Berlim era um dos eventos os mais grandes os mais emocionais e os mais históricos neste mundo, não somente para nós alemães, mas também para os países socialistas do leste anteriores. Neste período do borne-Perestroika, as sociedades novas e crescentes na união e na OTAN européias são prova bastante do desejo, sim craving, a ser uma parte de Europa e do hemisfério superior, porque os países socialistas do leste eram países economicamente tornando-se, feitos kaput pelo instrumento comunista e socialist.

Apesar dos headlines e das bandeiras negativos nos meios, mesmo as cidades alemãs do leste anteriores mobilising de encontro ao Neonazis, e outros que acreditam ainda nos yesteryears de cultura e de poder Aryan so-called. Wolfgang Tiefen, SPD, ministro do transporte
em Germany era direito quando disse: `Não é bastante se se pensar no silêncio. Em muitas cidades há umas tentativas por rightists de mostrar sua presença. Para neutralizar este movimento, um tem que ir às ruas. Dresden tem-nos mostrado como tratar o Neos.' Deve-se mencionar que no lugar descansando Teufelstuhl do autobahn (cadeira do diabo), perto de Jena, de Neonazis batida brutal acima dos povos que' a parte feita exame d na demonstração democrática grande, e alguns deles teve os ferimentos sérios.

De acordo com Obama seu grande-tio Payne tinha tido uma estadia muito difícil do `readjusting à vida civil' após o que viu no acampamento.

Os sobreviventes do holocaust e de suas crianças, e as crianças das suas crianças sofrem ainda da experiência traumatic nos campos de concentração, e têm o medo da morte e da perda. Em um estudo clínico realizado em 1968 em Holland com os 800 pacientes Jewish, que' d sobreviveu o holocaust, teve o que é sabido como o KZ-syndrome, que é uma combinação dos problemas. Os pacientes tiveram o angst crônico (medo), os distúrbios da cognição e da memória, depression crônico pesado, mudanças na personalidade e na identidade, regressão emocional, problemas psychosomatic como o phobia, hallucination e sinais mostrados do agitation. Sofreram também do psychosis, do restlessness, dos distúrbios do sono, do nervosity, do medo difuso do persecution novo, do exhaustion permanente e da perda do vitality devido à perda do peso causada pelo persecution.

É interessante anotar que os sintomas similares deviam ser vistos no exemplo dos sobreviventes de Hiroshima, POWs e entre os tribesmen Indian Afro-American e nativos persecuted dos EUA. Um estudo sobre os syndromes de sobreviventes de Guantanamo na parte de NANDA é pendente.

Visto que os muitos dos sobreviventes de KZ tiveram o syndrome, havia aqueles que foram poupadas tais experiências e syndromes traumatic em um país como os EUA, em um Holland, em um Canadá e em uma Israel novos, seguros, mesmo que tivessem uma fase latente no old age, porque os emigrantes Jewish têm uma rede social próxima em que os rituals e os símbolos jogam uma divisória grande. Não obstante, todos os sobreviventes do holocaust têm muitos das coisas na terra comum: a experiência do helplessness, do terror, do deprivation, da perda de grupos sociais (amigos, família, parentes) e da profissão. É adicionada a este plethora dos problemas a sobrevivente-culpa. Quando você tem underdone tais hardships e experiências você tende a perguntar-se yourself: Porque eu sobrevivi e não o outro?. Você tem retratos dolorosos da morte e do processo unfinished de mourning para seus próximos e caros em que' d morrido nos campos de concentração ou foi disparado por um squad do acendimento.

Quando um sobrevivente Jewish do holocaust começa um tumour do cancer, traz acima memórias do holocaust por causa da perda do cabelo devido à entrada do cyclostatica durante o tratamento, assim o baldness dá-lhe o sentimento de imprisoned outra vez em um instituto. O medo da morte rasteja acima lentamente e a roupa do hospital lembra-o do vestido listrado do prisioneiro de KZ. A perda do cabelo dá um sentimento da perda da identidade. Assim o cancer do diagnóstico torna-se mais mais em sua mente para transformar-se um holocaust pessoal.

A pergunta é: nós alemães aprendemos das lições do passado? Uma coisa que nós devemos ter aprendido que em seguida ter sobrevivido o terceiro Reich e a segunda guerra mundial é nunca ser silencioso quando as direitas dos seres humanos forem espezinhadas, e olhar a outra maneira. Porque longo há uma democracia, lá está também a direita ver one opiniões pessoais nas matérias que pertencem à política, à cultura e à religião. No diesem Sinne: Diferença do la de Vive!

Em Luzern você pode ver uma caixa de Pandora, os índices de que eram longos nas mãos de uma enfermeira suíça da cruz vermelha nomeada Elsbeth Kasser, que' d trabalhou no campo de concentração Gurs, situadas em France do sul. É uma caixa completamente de 150 retratos, trabalhos de arte por artistas Jewish internados. As fotografias e os desenhos artísticos de KZ, esboços estão sendo exibidos no museu histórico de Luzern. O título é apropriado: Hinschauen---o nicht wegschauen, que os meios, olhar nele, não olham afastado.

Os prisioneiros de KZ, que foram transportados ao Vernichtungslager pelos Nazis, pleaded à enfermeira Elsbeth Kasser: A irmã suíça do `, diz sobre ele em seu país, diz o que aconteceu aqui ao mundo.' 1943 eram longo há, mas realizava-se em 1989 que mostrou aos trabalhos a outro. Frau Kasser morrido em 1992. Tinha trazido poucas alegria e sustentação em Gurs, e era ashamed de o que os Nazis tinham feito aos povos que tinha começado a como: transportado aos acampamentos do elimination, para retornar e ver nunca a luz do dia, para respirar nunca como você e mim, para viver nunca com seus famílias e amigos. Desarraigado brutal, submetendo-se a sofrer, a maltreatment, experimentando mortes miseráveis do frio, da fome, do deprivation e morrer nos campos de concentração, eradicated como roedores. Almas humanas preciosas, que' d viveu dentro no. do Barrack. C/6.
Sobre o autor:
Satis Shroff é um escritor prolific e ensina a escrita creativa na universidade de Albert Ludwig de Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. É um lecturer, poeta e escritor e o autor publicado de três livros: Im DES Himalaya de Schatten (livro dos poemas no alemão), através dos olhos de Nepalese (travelogue), Katmandu, Katmandu (poesia e anthology da prosa pelos autores de Nepalese, editados por Satis Shroff).
Satis Shroff foi concedido a troca académico alemão Prize.His que os trabalhos lyrical foram publicados em locais literários da poesia: Retarde trens, Zeitschrift internacional, sociedade da poesia do mundo (WPS), escrita nova para o norte, revisão dos Muses, o Megaphone, pena Himalaya, Interpoetry. É um membro de “escritores da paz,” poetas, essayists, novelists (PENA), sociedade da poesia do mundo (WPS) e o escritor Asian.

President Obama i Tysklandet (Satis Shroff)
Automatically translated into Swedish thanks to WorldLingo
Kommentar:
Barack Obama: Tre gula ro på en grå färgdag (Satis Shroff)


var det en grå färg, kall dag, och ett frostigt lindar blåste på den Buchenwald koncentrationslägret, nära Weimar. Den 44th USEN Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel och deras utvalda följe gick till och med utfärda utegångsförbud för som bar uttrycker: Jedem dasSeine.

I denna koncentrationsläger bara dödades 56.000 folk av nazisna, inte nämnvärda Auschwitz, Amersfoort, Warsaw och någon annanstans. Det var på 3:15 på April 11, 2009 att Obamas store-uncle Charlie Payne (nu 84) hjälpte att befria de judiska och andra fången. Charlie var en ung soldat därefter med uppdelningen för US 89th Infantary, och återkallat ofta fasan av att se lik som travdes upp. Han förskräcktes av längderna som manar går att mistreat till andra manar.

Har världen som är lärd något ut ur den?

Nobel har den bända vinnaren Elie Wiesel, 80, som var en av mer, än 900 barn befriade från Buchenwald i April 1945, his tvivlar.

Presidenten Obama kallade höger besök till Buchenwald som `som det ultimat tillrättavisar' till förintelsedeniers. Iran har närvarande president Mahmoud Ahmadinejad väck på rekord som upprepade gånger efter att ha ifrågasatts förintelsen, och det finns en ökande numer av folk i Europa som är rightists, och, som ger deras, röstar till sådan nationalistic partier. Detta är också riktigt i fallet av de Flemish medborgareseparistsna, italiensk neo-faschists, Österrike avlägsen rätt med högkvarter i den Kernten och Netherlands anti-EG populistiska Geert Wilders och, naturligtvis, i Tyskland och Schweitz.

Efter besökarna hade lagt tre gula ro för deadna, såg sade presidenten Obama till de Nazi lägren och: `Dessa platser har inte borttappadt deras fasa med passagen av tid. Mer än halva per mer sistnämnd århundrade, vår sorg och vårt övergrepp över vad händde, har inte minskat.',

Den politiskt korrekta inställningen in mot Israel av den tyska regeringen under Merkel har fullvuxet ut ur askaen av förintelsen. I förflutnan runt om thirtiesna, var det lättare att vara tyst för majoriteten av germansna, då deras judiska grann förolämpades, slagit, förödmjukat, diskriminerat av Hitlers bruna skjortor och mer sistnämnd som medföljdes av styrka till koncentrationslägren och slutligen till gasa-kammarna. Zykon B var ett fruktat namnger i de dagar.

Det var, efter endast världen kriger II, då den blev offentlig, som många Germans realiserade att vad en infamy och agerar av brottslighet och inhumanity, dess krigsmakt och tjänstemän hade meted ut till dess judiska medborgare, zigenare (Roma och Sinti), POWS från andra erövrade länder och deras mycket egna rörelsehindrada personer, vars finns och bor rakt till, som de behog utmanades av self-styled medlemmar av den Aryan racen, som önskade att avlägsna, vad dem kallade `värdelösa liv.', Hitler önskade att skapa en ny Aryan race med blondiner, och blåögda Germans och en start gjordes på Schönborn, var unga virile manlig och kvinnlig var tillåtet att para ihop för fatherlanden. Många av barnen från dessa anonyma samlag stillar direkt i dag, och den skulle något liknande för att veta vem deras föräldrar var, for offspringsna var fallen föra tyska familjer eller växte upp i skandinaviska länder.

Vi har, men att läsa Bertold Brechts boka den Elend im Dritten för `- Furcht und reichen' för att förstå att ångesten var beställa av dagen, då även fäder måste att frukta deras egna sons, därför att sistnämnden var aktivmedlemmar av Hitlers ungdom och pojke-att spana organisationar. De måste att visa trohet till deras andra Führer och ingen. Det var i denna atmosfär som laddades med skräck av fördömandet, att folket bodde deras det normalaliv i krigstidTyskland.

I den post-war perioden var det inte något som var bättre för germansna som bodde i den tyska demokratiska republiken under Erik Honneker, var kilometer av barbed-wire, elsassisk hundkapplöpning som bemannas av den Volks polisen och de dödliga automatiska vapnen, som avfyrade på handlag av ett gömt, binder, och var storebrodern Stasi (statlig säkerhet för hemlighet) höll ögonen på alltid dess medborgare. Du kunde inte lita på vem som helst i de dagar.

Jag minns när jag var en medicinare som jag mötte en blond flicka i anatomin klassificerar och hon såg runt om furtively said i en viskning: Förmiddagen för `I från DDREN, men behar berättar inte någon om den.', Hon hade flytt till det västra. Hon var kassaskåpet här, men hennes skräck medföljde hennes något liknande en skugga. Jag uppmuntrade henne att och vi är stilla bra vänner och skrattar om de tider.

Även har Günter gräs, som segrade den Nobel prisen för litteratur, en tuff tidstridighet med självt angående hans förflutna och honom omnämnanden som det i his lök-erfar bokar, den engelska versionen av som slogg bookstandsna i fjol. Den Berlin väggen och testpunktet Charlie är fyllda med historiska människatragedier av folk som önskade att fly från ett totalitärt påstår. Familjer avskildes, och uttrycks`en Ossie och Wessie' var det normala på länge, efter även den Berlin väggavverkningen på November 11.1989. Två nationer, två regeringar, två olika ideologir men samma bemannar. Nedgången av den Berlin väggen var en av de mest emotionella och mest historiska mest stora händelserna i denna värld, inte endast för oss Germans, men också för de tidigare östliga blockländerna. I denna posta-Perestroika perioden, är de nya och växande medlemskapen i Europeiska unionen och Natoen motståndskraftiga nog av lusten, ja begäret, att vara en del av Europa och övrehalvklotet, for de östliga blockländerna var economically ett u-land som gjordes kaput av den kommunistiska och socialistiska apparaturen.

Illvilja som negationen rubricerar och baner i massmedia, även mobiliserar sig de tidigare östliga tyska städerna mot Neonazisen och andra som stilla tro i yesteryearsna av so-called Aryan kultur och driva. Wolfgang Tiefen, SPD, minister   av transport i
Tyskland var höger, då han sade: `Är det inte nog om funderare en i tystnad. I många städer finns det försök vid rightists att visa deras närvaro. För att motverka denna flyttning måste en att gå till gatorna. Dresden har visat oss hur till fest Neosen.', Det måste nämnas att på vila för autobahn förlägga Teufelstuhl (jäkel stol), nära Jena, den Neonazis brutally takten upp folket som' den D tagna delen i den stora demokratiska demonstrationen och några av dem hade allvarliga skador.

Enligt Obama hade hans store-uncle Payne haft svår tid för `en mycket readjusting till civilt liv' efter vad han sågar på lägret.

Överlevandearna av förintelsen och deras barn och deras stilla barns barn lider från det traumatiskt erfar i koncentrationslägren och har skräck av död och förlust. I en klinisk studie bar i 1968 i Holland med 800 judiska tålmodig, som' D fortlevde förintelsen, hade ut vad är bekant som KZ-syndromet, som är en kombination av problem. Tålmodina hade den kroniska ångesten (skräck), kognition- och minnesstörningar, den kroniska fördjupningen för skurkroll, ändringar i personlighet och identitet, emotionell regression, den lika fobit för psykosomatiska problem, hallucination och visat tecken av agitation. De led också från psykos, restlessnessen, sömnstörningar, nervosity, sprider ut skräck av den nya förföljelsen, permanent utmattning, och förlust av vitaliteten väger tack vare förlust som orsakas av förföljelse.

Det är intressant att notera att liknande tecken skulle ses i fallet av överlevandear av Hiroshima, POWs och bland de förfölde Afro-American och infödda indiska tribesmenna av USA. En studie om syndromen av Guantanamo överlevandear på delen av NANDA är oavgjord.

Eftersom en radda KZ-överlevandearna hade syndromet, fanns det de, som avvarades sådan traumatiskt erfar, och syndrom i en ny, kassaskåplandsnågot liknande USA, Holland, Kanada och Israel, även om de hade ett latent att arrangera gradvis i gamling, därför att de judiska migranterna har ett nära samkväm att knyta kontakt i vilka ritualer och symboler leker en stor del. Ändå har alla förintelseöverlevandear saker för en radda i vanligt: erfara av helplessness, skräcken, förlust, förlust av sociala grupper (vänner, familj, släktingar) och yrket. Till denna plethora av problem tillfogas överlevande-skulden. När du har underdone sådan strapatser och, erfar dig ansar för att fråga sig yourself: Varför jag fortlevde och inte andra?. Du har smärtsamt föreställer av död, och de oavslutade bearbetar av att sörja för ditt near och dyrt en som' D som dogs i koncentrationslägren eller, sköts av en skottlossningsquad.

När en judisk överlevande av förintelsen får en cancertumör, kommer med den upp minnen av förintelsen på grund av förlusten av hår tack vare intaget av cyclostaticaen under behandling, således ger baldness dig känslan av att fängslas igen i ett institut. Skräcken av död kryper upp långsamt, och bekläda för sjukhus påminner dig av KZ-fång görade randig klänning. Förlusten av hår ger en känsla av förlust av identiteten. Så framkallar diagnoscancern vidare i ditt varar besvärad för att bli en personlig förintelse.

Ifrågasätta är: har vi Germans som är lärda från kurserna av förflutnan? Ett ting bör vi ha lärt som har fortlevt after den tredje reichen, och världen att kriga II är aldrig att vara tyst, när rätter av människor trampleds, och att se annat långt. Som långt, finns är det demokrati, där också rakt till beskåda ens personliga åsikter i materier som gäller till politik, kultur och religionen. I diesem Sinne: Vive laskillnad!

I Luzern som du kan se en Pandoras boxas, tillfredsställer av vilket var långt i räcker av en schweizisk Röda korsjuksköterska som namngavs Elsbeth Kasser, som' D fungerade i koncentrationslägret Gurs, lokaliserat i sydliga Frankrike. Det är en boxas av 150 föreställer mycket, konstverk av internerade judiska konstnärer. Fotograferar, och skissar konstnärliga teckningar för KZ, ställs ut på Luzerns historiska museum. Titeln är anslår: Hinschauen---nicht wegschauen, som hjälpmedlet, Look på den, inte ser bort.

KZ-fången, som transporterades till Vernichtungslageren av nazisna, hade pläderat till sjuksköterskan Elsbeth Kasser: Berättar den schweiziska systern för `, om det i ditt land, berättar vad händde här till världen.', 1943 var lång sedan, men den ägde rum i 1989 som hon visade arbetena till andra. Frau Kasser som dös i 1992. Hon hade kommit med lite en glädje och en service i Gurs och var skamsen av vad nazisna hade gjort till folket som hon hade börjat att gilla: transporterat till lägren av elimineringen, aldrig för att gå och se det ljust av dagen tillbaka, aldrig för att andas något liknande dig och mig, aldrig för att bo med deras familjer och vänner. Uprooted brutally och att genomgå att lida, misshandeln som erfar förkylning, hunger, förlust och dör bedrövliga dödar i koncentrationsläger, utrotade lika rodents. Dyrbara människasouls, som' D bodde in baracknr.en. C/6.
Om författare:
Satis Shroff är en fruktsam författare och undervisar idérik handstil på den Albert Ludwig universitetar av Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. Han är en föreläsare, poet, och författare och den publicerade författare av tre bokar: Im synar Schatten des Himalaya (boka av poems i tysk), till och med nepalesiskt (travelogue), Katmandu, Katmandu (poesi och prosaantologin av nepalesiska författare som redigeras av Satis Shroff).
Satis Shroff tilldelades det tyska akademiska utbytet Prize.His som lyriska arbeten har publicerats i litterära poesiplatser: Långsamma drev, landskampen Zeitschrift, världspoesisamhälle (WPS), norr ny handstil, musor granskar, megafonen, skrivar Himalaya, Interpoetry. Han är en medlem av ”författare av fred,” poets, essäister, romanförfattarear (SKRIVA), världspoesisamhälle (WPS) och den asiatiska författare.

Президент Obama в Германии (Satis Shroff)
Automatically translated into Russian thanks to WorldLingo
Комментарий:
Barack Obama: 3 желтых розы на серый день (Satis Shroff)


было серым, холодным днем и морозный ветер дунул на концентрационном лагере Buchenwald, около Weimar. 44th США Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Анджела Merkel и их выбранное entourage пошли до строб который снес слова: Перемет das Jedem.

В этом концентрационном лагере самостоятельно 56.000 людей были убиты Nazis, для того чтобы не поговорить Auschwitz, Amersfoort, Warsaw и в другом месте. Оно было на 3:15 11-ого апреля 2009 что больш-дядюшка Чарли Payne Obama (теперь 84) помог освободить еврейских и других пленников. Чарли было молодым воином после этого с разделением США 89th Infantary, и вспомнено часто ужасу видеть трупы сложил вверх. Он был horrified длинами к люди идут к mistreat другие люди.

Мир учил что-нибыдь из его?

Лауреат Нобелевской премии Elie Wiesel, 80, которое было одним из больше чем 900 детей освободили от Buchenwald в апреле 1945, имеет его сомнения.

Президент Obama право вызвал посещение к Buchenwald как `предельным rebuke' к денье Holocaust. Президент Mahmoud Ahmadinejad Ирана присытствыющий шел на показатель как повторно спрашиваемо holocaust, и будут увеличивая numer людей в Europe которые будут rightists, и которые дает их вотумы к таким националистическим партиям. Это также поистине в случае фламандских национальных separists, итальянского права neo-faschists, Австралии далекого с штабами в anti-EU народническом Geert Wilders Kernten, и Netherland и, of course, в Германии и Швейцарии.

После того как визитеры клали 3 желтых розы для умерших, президент Obama refer to лагеря Nazi и сказал: `Эти места не теряло их ужас with the passage of time. Больше чем половина столетие более поздно, наша печаль и наше надругательство над случилось не умаляли.'

Политически правильно ориентация к Израилю немецкого правительства под Merkel росла из зол holocaust. В прошлом, вокруг thirties, было легке быть молчком для большинства немцев, когда их еврейские соседи оскорблялись, бились, humiliated, различались рубашками Гитлер коричневыми, и более поздно сопровождались усилием к концентрационным лагерям и окончательн к газ-камерам. Zykon b было dreaded именем в тех днях.

Оно было only after Вторая Мировая Война, когда оно стало общественно, которому много немцев осуществили infamy и поступок criminality и inhumanity свои вооруженные силы страны и гражданские служащие имели meted вне к своим еврейским гражданам, цыганин (Roma и Sinti), POWS от других завоеванных стран и их очень имейте неработающих людей, право которых к существуйте и живите по мере того как они угодили были брошены вызов self-styled членами арийской гонки, которая хотела исключить, они вызвал `негожие жизни.' Гитлер хотело создать новую арийскую гонку с блондинками и голубые-eyed немцы и старт были сделаны на Schönborn, где молодые virile мужчины и женщины были позволено для того чтобы сопрягать для отечества. Много из детей от этих подметных общений все еще живут сегодня, и хотел были бы знать их родители были, потому что дали к немецким семьям или выросли отродь вверх в скандинавских странах.

Мы имеем но прочитать рейха Elend im Dritten und Furcht `книги Bertold Brecht' для того чтобы понять что angst был заказ дня, когда даже отцы должны опасаться их собственные сынки потому что последние были активно членами молодости Гитлер и мальчик-scout организации. Они должны показать allegiance к их Führer и no one else. Оно находилось в этой атмосфере, порученной с страхом доноса, что люди жили их нормальные жизни в wartime Германии.

В послевоенном периоде не было VS более лучши для немцев жили в Германской Республике под Эрик Honneker, где километры barbed-wire, ельзаские собаки, укомплектоватьнные личным составом полициями Volks и deadly автоматическими пушками которые сгорели на касании спрятанного провода, и где большой брат Stasi (втихомолку обеспеченность положения) всегда наблюдал своих граждан. Вы не смогли доверить anybody в тех днях.

Я вспоминаю когда я был студент-медика, котор я встречал девушку блондинкы в типе анатомирования и она посмотрел вокруг furtively сказанного в шепоте: `Я от DDR, но пожалуйста не говорю любое о ем.' Она исчезла к западу. Она была безопасна здесь но ее страх сопроводил ее как тень. Я reassured она и мы будем все еще хорошими друзьями и смеемся над о тех временах.

Даже трава Günter, которая выиграла Нобелевскую премию для словесности, имеет грубое время воюя с собой относительно его прошлого, и его упоминает его в его книге onion-опыта, английском варианте of which удар bookstands в прошлом году. Берлинская стена и Checkpoint Чарли replete с историческими людскими трагизмами людей хотели исчезнуть от тоталитарное государство. Отделились семей и `Ossie и Wessie выражения' было нормально for a long time, even after Берлинская стена упала на 11.1989 -го ноября. 2 нации, 2 правительства, 2 по-разному мировоззрения но таких же люди. Падение Берлинской стены было одним из самые эмоциональные и самые исторические важныа события в этом мире, not only для нас немцы, но также для бывших восточных стран блка. В этом периоде столба-Perestroika, новыми и членствами в европейских соединении и Nato будут доказательство достаточно желания, да жаждать, котор нужно быть часть Europe и верхней полусферы, потому что восточные страны блка были экономично развивающаяся страна, сделанными kaput коммунистическим и социалистическим прибором.

Несмотря на отрицательные headlines и знамена в средствах, даже бывшие восточные немецкие города mobilising против Neonazis, и другие которые все еще верят в yesteryears so-called арийских культуры и силы. Wolfgang Tiefen, SPD, министр перехода в
Германии было право когда он сказал: `Оно не достаточно если думать в безмолвии. В много городов будут попытки rightists показать их присутсвие. Противодействовать это движение, одно должно пойти к улицам. Dresden имеет после того как он показан нас как обработать Neos.' Его необходимо упомянуть что на месте Teufelstuhl autobahn отдыхая (стуле дьявола), около Jena, Neonazis удара зверски вверх по людям которым' d принятый участие в большой демократической демонстрации, и некоторым из их имел серьезные ушибы.

Согласно Obama его больш-дядюшка Payne имел время `очень трудное readjusting к вольнонаемной жизни' после он увидел на лагере.

Survivors holocaust и их детей, и дети их детей все еще терпят от травматичного опыта в концентрационных лагерях, и имеют страх смерти и потери. В клиническом изучении унесенном в 1968 в Голландии с 800 еврейскими пациентами, которые' d выдержал holocaust, имел известно как KZ-синдромом, который будет комбинация проблем. Пациенты имели хроническое angst (страх), помехи познавательности и памяти, тяжелое хроническая депрессия, изменения в личности и тождественности, эмоциональную регрессию, психосоматические проблемы как phobia, галлюцинацию и показанные знаки взволнования. Они также вытерпели от психоза, restlessness, помех сна, nervosity, диффузного страха нового затравливания, постоянного высасывания и потери витальности из-за потери веса причиненной затравливанием.

Интересно заметить что подобные симптомы должны были быть увиденным в случае survivors Hiroshima, POWs и среди донятого афро-американского и родного индейца tribesmen США. Изучение о синдромах survivors Guantanamo on the part of NANDA ожидающе решения.

Тогда как множество survivors KZ имело синдром, были те которые были пощажены таким травматичным опытам и синдромам в новых, безопасных стране как США, Голландии, Канаде и Израиле, даже если они имели скрытый участок в престарелом возрасте, потому что еврейские переселенцы имеют близкую социальную сеть в которой ритуалы и символы играют большую перегородку. Однако, все survivors holocaust имеют множество вещей в общем: опыт безпомощности, террора, лишения, потери общественных групп (друзей, семьи, родственников) и профессии. Добавлена к этому избытку проблем survivor-виновность. Когда вы имеете underdone такие hardships и опыты вы клоните спросить: Почему я выдержал и не другие?. Вы имеете тягостные изображения смерти и unfinished процесса оплакивать для ваших близких и дорогих одних' d умер в концентрационных лагерях или снял squad включения.

Когда еврейский survivor holocaust получает тумор рака, он приносит вверх памяти holocaust из-за потери волос из-за входа cyclostatica во время обработки, таким образом плешивость дает вам ощупывание быть заключинным в турьму снова в институте. Страх смерти проползает вверх медленно и одежда стационара remind вы платья пленника KZ striped. Потеря волос imparts ощупывание потери тождественности. Так рак диагноза превращается более далее в вашем разуме для того чтобы стать личным holocaust.

Вопрос является следующим: мы немцы учили от уроков прошлого? Одна вещь, котор мы должны выучить поже выдерживать третья империя и Вторая Мировая Война должна никогда быть молчком когда права людей топчутся, и смотреть другая дорога. По мере того как длиной будет народовластие, будет также право осмотреть one 's личные мнения в делах pertaining to политики, культура и вероисповедание. В diesem Sinne: Разница в la Vive!

В Luzern вы можете увидеть коробку Pandora, содержание of which было длинне в руках швейцарской названной нюни Красного Креста Elsbeth Kasser, которое' d работал в концентрационном лагере Gurs, расположенных в южной Франции. Это будет коробкой вполне 150 изображений, произведени искусства интернированными еврейскими художниками. Фотоснимки и чертежи KZ художнические, эскизы exhibited на музее Luzern историческом. Название соотвествующее: Hinschauen---nicht wegschauen, которое середины, взгляд на ем, не смотрят прочь.

Пленники KZ, которые транспортировали к Vernichtungslager Nazis, признали к нюне Elsbeth Kasser: Сестра `швейцарская, говорит о ем в вашей стране, говорит случилось здесь к миру.' 1943 было long ago, но оно находилось в 1989 которое она показала работам к другим. Frau Kasser, котор умерли в 1992. Она принесла меньшие утеху и поддержку в Gurs, и была ashamed Nazis сделало к людям, котор она начала к как: транспортировано к лагерям исключения, никогда для того чтобы возвращать и не видеть свет дня, никогда для того чтобы не дышать как вы и я, никогда не жить с их семьями и друзьями. Выкорчевано зверски, проходящ терпеть, maltreatment, испытывая смерти холода, голода, лишения и умирать горемычные в концентрационных лагерях, искорененных как грызуны. Драгоценные людские души, которые' d не жил внутри нет казармы. C/6.
О авторе:
Satis Shroff будет плодовитым писателем и учит творческому сочинительству на университете Альберт Ludwig Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. Он будет lecturer, поетом и сочинителем и опубликованным автором 3 книг: Im des Гималаи Schatten (книга стихотворений в немце), через глаза Nepalese (travelogue), Katmandu, Katmandu (поэзия и антология прозы авторами Nepalese, редактируемыми Satis Shroff).
Наградило Satis Shroff немецкий академичный обмен Prize.His лирические, котор работы были опубликованы в литературоведческих местах поэзии: Замедляйте поезда, международное Zeitschrift, общество поэзии мира (WPS), новое сочинительство северно, просмотрение Muses, мегафон, ручка Гималаи, Interpoetry. Он будет членом «сочинителей мира,» поеты, essayists, романисты (РУЧКА), общество поэзии мира (WPS) и азиатский сочинитель.

President Obama in Duitsland (Satis Shroff)
Automatically translated into Dutch thanks to WorldLingo
Commentaar:
Barack Obama: Drie Gele Rozen op een Grijze Dag (Satis Shroff)


Het was een grijze, koude dag en een ijzige wind blies bij het Buchenwald concentratiekamp, dichtbij Weimar. De 44ste V.S. Prisident Barack Obama, Elie Wiesel, Bertrand Herz, Angela Merkel en hun geselecteerde entourage gingen door de poort die de woorden droeg: Das van Jedem Zegen.

In dit concentratiekamp alleen werden 56.000 mensen gedood door Nazis, om nog te zwijgen van Auschwitz, Amersfoort, Warshau en elders. Het was in 3:15 op 11 April, 2009 dat groot-oom Charlie Payne van Obama (nu 84) hielp om de Joodse en andere gevangenen te bevrijden. Charlie was een jonge militair toen met de Afdeling Infantary van de V.S. negenentachtigste, en herinnerde vaak aan de verschrikking van omhoog opgestapeld zien corpses. Hij werd met afschuw vervuld door de lengten waaraan de mensen andere mensen gaan mishandelen.

Heeft de wereld om het even wat uit het geleerd?

De de prijswinnaar Elie Wiesel, 80 van Nobel, die één van meer dan 900 kinderen die van Buchenwald in April 1945 worden bevrijd was, heeft zijn twijfels.

President Obama riep terecht het bezoek aan Buchenwald als `de uiteindelijke berisping' aan deniers van de Holocaust. Is huidige voorzitter Mahmoud Ahmadinejad van Iran op verslag zoals herhaaldelijk hebben gevraagdd de holocaust gegaan, en er zijn het stijgen numer van mensen in Europa die rightists zijn, en die hun stemmen aan dergelijke nationalistische partijen geven. Dit is ook waar in het geval van Vlaamse nationale separists, Italiaanse neo-faschists, Oostenrijk uiterst rechts met hoofdkwartier in Kernten, en de anti-EU populistische Geert Wilders van Netherland en, natuurlijk, in Duitsland en Zwitserland.

Nadat de bezoekers drie gele rozen voor de doden hadden gelegd, verwees President Obama naar de Nazi kampen en zei: `Deze plaatsen hebben hun verschrikking niet naarmate de tijd verstrijkt verloren. Meer dan later hebben een halve eeuw, onze zorg en onze verontwaardiging over wat gebeurde niet.' verminderd

De politiek correcte houding ten opzichte van Israël van de Duitse overheid onder Merkel is uit de as van de holocaust voortgekomen. In het verleden, rond de jaren '30, was het gemakkelijker voor de meerderheid van de Duitsers stil te zijn, toen hun Joodse buren werden beledigd, werden geslagen, werden vernederd, door Hitler bruine overhemden, werden onderscheiden en later door kracht aan de concentratieskampen en uiteindelijk aan de gas-kamers werden begeleid. Zykon B was een gevreesde naam in die dagen.

Het was slechts na de Wereldoorlog II, toen het openbaar werd, dat vele Duitsers realiseerden welke infamy en een handeling van misdadigheid en inhumanity hadden zijn strijdkrachten en ambtenaren meted uit aan zijn Joodse burgers, zigeuners (de Roma en Sinti), POWS van andere veroverde landen en hun zeer eigen gehandicapte personen, van wie juist te bestaan en werd uitgedaagd te leven aangezien zij tevredenstelden door zelf-gestileerde leden van het Arische ras, die wilden elimineren, wat zij `het waardeloze leven.' riepen Hitler wilde een nieuwe Arische race met blondes en blauw-eyed Duitsers tot stand brengen en een begin werd gemaakt in Schönborn, waar de jonge virile mannetjes en de wijfjes waren stond om voor het Vaderland te koppelen toe. Veel van de kinderen van deze anonieme intercourses leven nog vandaag, en zouden wie hun ouders waren, voor de nakomelingen willen weten werden gegeven aan Duitse families of groeiden in Skandinavische landen.

Wij hebben maar om het boek `Furcht und Elend im van Bertold Brecht het Duitse Rijk Dritten' te lezen om te begrijpen dat angst de orde van de dag was, toen zelfs de vaders hun eigen zonen moesten vrezen omdat de laatstgenoemden actief lid van Hitler de jeugd en jongen-verkenner organisaties waren. Zij moesten trouw aan hun Führer en niemand anders tonen. Het was in deze atmosfeer, die met vrees voor denunciation wordt belast, dat de mensen hun normaal leven in Duitsland in oorlogstijd leefden.

Tijdens de naoorlogs periode was het niet beter voor de Duitsers die in de Duitse Democratische Republiek onder Erik Honneker leefden, waar de kilometers prikkeldraad, Elzassische honden, die door de politie Volks en de dodelijke automatische kanonnen worden bemand die bij de aanraking van een verborgen draad in brand staken, en waar de Grote Broer Stasi (geheime staatsveiligheid) altijd op zijn burgers letten. U kon niet op om het even wie in die dagen vertrouwen.

Ik herinner toen ik een medische student was ik een blonde meisje in de klasse ontmoette van de Anatomie en zij rond furtively gezegd in een gefluister keek: `Ik ben van Ddr, maar gelieve iedereen over het.' te vertellen niet Zij was aan het westen gevlucht. Zij was hier veilig maar haar vrees begeleidde haar als een schaduw. Ik stelde haar gerust en wij zijn nog goede vrienden en lach over die tijden.

Zelfs het Gras Günter, dat de Prijs van Nobel voor Literatuur won, heeft het taaie tijd vechten met zich betreffende zijn verleden, en hij vermeldt het in zijn ui-ervaring boek, de Engelse versie waarvan bookstands vorig jaar raakte. De muur van Berlijn en de Controlepost Charlie zijn vol met historische menselijke tragedies van mensen die van een totalitarian staat wilden vluchten. De families waren gescheiden en de uitdrukking `Ossie en Wessie' was lange tijd normaal, zelfs nadat de Muur van Berlijn op 11,1989 November viel. Twee naties, twee overheden, twee verschillende ideologieën maar de zelfde mensen. De val van de Muur van Berlijn was één van de emotioneelste en historische grootste gebeurtenissen in deze wereld, niet alleen voor ons Duitsers, maar ook voor de vroegere Oost-Oostbloklanden. Tijdens deze periode post-Perestroika, is het nieuwe en groeiende lidmaatschap in de Europese Unie en NAVO bewijs genoeg van de wens, ja het hunkeren naar, om een deel van Europa en de Hogere Hemisfeer te zijn, want de Oost-Oostbloklanden economisch ontwikkelingslanden waren, door de communistische en socialistische apparaten die kaput worden gemaakt.

Ondanks de negatieve krantekoppen en de banners in de media, zelfs mobiliseren de vroegere Oostduitse steden zich tegen Neonazis, en anderen die nog in yesteryears van zogenaamde Arische cultuur en macht geloven. Wolfgang Tiefen, SPD, Minister van Vervoer in
Duitsland was juist toen hij zei: `Het is niet genoeg als één in stilte denkt. In vele steden zijn er pogingen door rightists om hun aanwezigheid te tonen. Deze beweging tegengaan, moet men naar de straten gaan. Dresden heeft ons getoond hoe te om Neos te behandelen.' Men moet vermelden dat op de autobahn rustende plaats Teufelstuhl (de Stoel van de Duivel), dichtbij Jena, Neonazis omhoog de mensen brutaal sloegen die' D deelgenomen aan de grote democratische demonstratie, en wat van hen ernstige verwondingen had.

Volgens Obama had zijn groot-oom Payne een zeer moeilijke tijd `weer aanpassend aan het burgerlijke leven' gehad na wat hij bij het kamp zag.

De overlevenden van de holocaust en hun kinderen, en de kinderen van hun kinderen lijden nog aan de traumatische ervaring in de concentratiekampen, en hebben vrees voor dood en verlies. In een klinische studie die in 1968 in Holland met 800 Joodse patiënten wordt uitgevoerd, die' D de holocaust overleefde, had wat KZ-Syndroom genoemd geworden is, dat een combinatie problemen is. De patiënten hadden chronische angst (vrees), kennis en geheugenstoringen, zware chronische depressie, veranderingen in persoonlijkheid en identiteit, emotionele regressie, psychosomatische problemen zoals fobie, hallucination en getoonde tekens van agitatie. Zij leden ook aan psychose, rusteloosheid, slaapstoringen, nervosity, diffuse vrees voor nieuwe vervolging, permanent uitputting en verlies van vitaliteit toe te schrijven aan gewichtsverlies dat door vervolging wordt veroorzaakt.

Het is interessant om op te merken dat de gelijkaardige symptomen in het geval van overlevenden van Hiroshima, POWs en onder vervolgde Afro-Amerikaanse en inheemse Indische tribesmen van de V.S. moesten worden gezien. Een studie over de syndromen van de overlevenden van Guantanamo namens NANDA is hangend.

Terwijl de heel wat overlevenden van KZ het syndroom hadden, waren er hen die dergelijke traumatische ervaringen en syndromen in een nieuw, veilig land zoals de V.S., Holland, Canada en Israël werden gespaard, alhoewel zij een latente fase in oude dag hadden, omdat de Joodse migranten een dicht sociaal netwerk hebben waarin de rituelen en de symbolen een grote rol spelen. Niettemin, hebben alle holocaustoverlevenden heel wat dingen in gemeenschappelijk: de ervaring van hulpeloosheid, verschrikking, ontbering, verlies van sociale groepen (vrienden, familie, verwanten) en beroep. Toegevoegd aan deze overvloed problemen wordt de overlevende-schuld. Wanneer u niet gaar dergelijke ontberingen en ervaringen hebt neigt u om te vragen: Waarom ik en niet anderen? overleefde. U hebt pijnlijke beelden van dood en het onvolledige proces om voor uw dichtbijgelegen en beste degenen te rouwen die' D in de concentratiekampen stierf of door een vurenploeg ontsproten.

Wanneer een Joodse overlevende van de holocaust een kankertumor krijgt, brengt het geheugen van de holocaust wegens het verlies van haar toe te schrijven aan de opname van cyclostatica tijdens behandeling ter sprake, dus geeft de kaalheid u het gevoel van wordt gevangengenomen opnieuw in een instituut. De vrees voor doodskruipen en de het ziekenhuiskleding herinneren u omhoog langzaam aan de gestreepte kleding van de gevangene van KZ. Het verlies van haar verleent een gevoel van verlies van identiteit. Zo ontwikkelt diagnosekanker zich verder in uw mening om een persoonlijke holocaust te worden.

De vraag is: hebben wij Duitsers van de lessen van het verleden geleerd? Één ding zouden wij moeten geleerd hebben nadat het Derde Duitse Rijk en de Wereldoorlog II overleefd hebben nooit stil moet zijn wanneer de rechten van mensen, worden vertrappeld en de andere manier kijken. Aangezien lang er democratie is, is er ook het recht zijn persoonlijke adviezen in kwesties betreffende politiek, cultuur en godsdienst te bekijken. In diesem Sinne: Laverschil van Vive!

In Luzern kunt u een Doos van Pandora zien, de inhoud waarvan in de handen van een Zwitserse verpleegster van het Rode Kruis genoemd Elsbeth Kasser lang was, die' D die in het concentratiekamp Gurs wordt gewerkt, die in Zuidelijk Frankrijk wordt gevestigd. Het is een dooshoogtepunt van 150 beelden, kunstwerken door geïnterneerdek Joodse kunstenaars. De foto's en de artistieke tekeningen van KZ, schetsen worden tentoongesteld bij het Historische Museum van Luzern. De titel is aangewezen: Hinschauen---nicht wegschauen, welke middelen, het, niet weg kijken bekijken.

De gevangenen van KZ, die aan Vernichtungslager door Nazis werden vervoerd, hadden aan de verpleegster Elsbeth Kasser gepleit: `De Zwitserse Zuster, vertelt over het in uw land, vertelt wat hier aan de wereld.' gebeurde 1943 was lang geleden, maar het was in 1989 dat zij de werkzaamheden aan anderen toonde. Frau Kasser stierf in 1992. Zij had wat vreugde en steun in Gurs gebracht, en beschaamd geweest van wat Nazis aan de mensen hadden gedaan die zij aan gelijkaardig was begonnen met: vervoerd aan de kampen van verwijdering, nooit om het licht van de dag terug te keren en te zien, nooit als u en me ademen, nooit met hun families en vrienden leven. Brutaal ontworteld, ondergaand lijden, maltreatment, die koude, honger, ontberings en het sterven miserabele sterfgevallen in concentratiekampen ervaren, die als knaagdieren worden uitgeroeid. Kostbare menselijke zielen, die' D in Barrack Nr leefde. C/6.
Ongeveer de Auteur:
Satis Shroff is een vruchtbare schrijver en onderwijst het Creatieve Schrijven in Albert Ludwig University van Freiburg. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. Hij is een spreker, dichter en schrijver en de gepubliceerde auteur van drie boeken: Im Schatten des Himalayagebergte (boek van gedichten in het Duits), door Nepalese Ogen (reisverhaal), Katmandu, Katmandu (poëzie en prozaanthologie door Nepalese auteurs, die door Satis Shroff wordt uitgegeven).
Satis Shroff werd toegekend de Duitse Academische Uitwisseling Prize.His lyrical werken in literaire poëzieplaatsen zijn gepubliceerd: Langzame Treinen, Internationale Zeitschrift, de Maatschappij van de Poëzie van de Wereld (WPS), het Nieuwe het Schrijven Noorden, het Overzicht van Musen, de Megafoon, Pen Himalayagebergte, Interpoetry. Hij is een lid van „Schrijvers van Vrede,“ dichters, essayists, novelists (PEN), de Maatschappij van de Poëzie van de Wereld (WPS) en de Aziatische Schrijver.

رئيس [أبما] في ألمانيا ([ستيس] [شروفّ])
Automatically translated into Arabic thanks to WorldLingo
تعليق:
[برك] [أبما]: ثلاثة ورود صفراء على يوم رماديّة ([ستيس] [شروفّ])


كان هو رماديّة, يوم باردة وريح صقيعيّ فجّر في [بوشنولد] [كنسنترأيشن كمب], قرب [ويمر]. ال [44ث] ذهب [أوس] [بريسدنت] [برك] [أبما], [إلي] [ويسل], برتراند [هرز], [أنجلا] [مركل] وهم ينتقى حاشية من خلال البوابة أيّ حمل الكلمات: [جدم] [دس] سينة.

في هذا [كنسنترأيشن كمب] فحسب 56,000 قتلت الناس كان ب ال [نزيس], لا أن يتكلّم من [أوسكهويتز], [أمرسفوورت], وارسو وفي مكان آخر. هو كان في 3:15 في أبريل - نيسان 11, 2009 أنّ [أبما] ساعد [غرت-ونكل] شارلي [بن] (الآن 84) أن يحرّر ال [جويش] وأخرى سجينات. شارلي كان جندية شابّة بعد ذلك مع ال [أوس] [89ث] [إينفنتري] تقسيم, ويتذكّر غالبا الرعب من يرى أجثاث يكدّس فوق. هو كان روّعت بالأطوال إلى أيّ رجال يذهبون أن يسيء أخرى رجال.

يتلقّى العالم يعلم أيّ شيء من هو?

[نوبل بريز] رابحة [إلي] [ويسل], 80, الذي كان واحدة من أكثر من 900 حرّر أطفال من [بوشنولد] في أبريل - نيسان 1945, يتلقّى [دووبتس] ه.

دعا رئيس [أبما] بحقّ الزيارة إلى [بوشنولد] ك `ال [ربوك] نهائيّة' إلى [هولوكوست] [دنير]. إيران قد ذهب رئيس حاضرة [مهموود] [أهمدينجد] على سجل بما أنّ يتلقّى بشكل متكرّر يستنطق الالمحرقة, وهناك يزيد [نومر] الالناس في أوروبا الذي يكون [ريغتيست], والذي يعطي إقتراعاتهم إلى هذا أحزاب [نأيشنليستيك]. هذا أيضا يصحّ [إين ث كس وف] ال [سبريستس] فلمنكيّة وطنيّة, إيطاليّة [نيو-فسكهيستس], نمسا حق بعيدة مع مقرّ رئيسيّ في [كرنتن], و [نثرلند] [أنتي-يو] [جرت] شعبويّة [ويلدرس] و, [أف كورس], في ألمانيا وسويسرا.

عقب كان الزائرات قد وضعوا ثلاثة ورود صفراء للموتى, رئيس [أبما] أحال المخيمات [نزي] وقال: لم يخسر `هذا موقعات يتلقّى رعبهم [ويث ث بسّج وف تيم]. لم يقلّل أكثر من نصف [ا] قرن فيما بعد, حزننا وهجومنا على ماذا حدث يتلقّى.'

ال سياسيّا يصحّ قد نما موقف نحو إسرائيل من الحكومة ألمانيّة تحت [مركل] من الرماد من الالمحرقة. في الماض, حول الثلاثينات, كان هو يتيح أن يكون يسكت للأغلبية من الألمانيات, عندما جارهم [جويش] كان يكون أهنت, ضربت, أهنت, ميّزت ب [هيتلر] أقمصة سمراء, وفيما بعد رافقت بقوة إلى ال [كنسنترأيشن كمب] وأخيرا إلى ال [غس-شمبرس]. كان [زكون] [ب] يخشى اسم في أنّ أيام.

هو كان [أنلي فتر] ال [وورلد ور يي], عندما أصبح هو عامّة, أنّ كثير ألمانيات حقّقوا ماذا عار وعمل من إجراميّة ووحشيّته مسلّحة قوات و [سفيل سرفنت] كان قد [متد] خارجا إلى مواطناته [جويش], غجريات ([روما] و [سنتي]), [بووس] من أخرى يغزى بلاد وهم جدّا امتلكت أشخاص معأق, الذي حق إلى تواجدت وعشت بما أنّ هم سرّوا كان تحدّيت بأعضاء [سلف-ستلد] من الجنس [أرن], الذي أراد أن يزيل, ماذا هم دعا `حيوات عديم جدوى.' [هيتلر] أراد أن يخلق جنس جديدة [أرن] مع [بلوندس] و [بلو-د] ألمانيات وجعلت بداية كان في [سكهنبورن], حيث شابّة رجوليّة ذكران وأناثى كانوا يسمح أن يزاوج للوطن. يعيش كثير من الأطفال من هذا اتّصالات خفيّة بعد اليوم, وأحبّ أن يعرف الذي والداتهم كانوا, لأنّ ال [أفّسبرينغس] كان أعطيت إلى أسرات ألمانيّة أو نما فوق في [سكندينفين كونتري].

نحن نتلقّى غير أنّ أن يقرأ [برتولد] [برشت] كتاب `[فورشت] [أوند] [إلند] [إيم] [دريتّن] الرايخ' أن يفهم أنّ كان [أنغست] ال [أردر وف ث دي], عندما حتّى آباء اضطرّ خشيت هم خاصّة بنات لأنّ المتأخّرة كان أعضاء نشطة من [هيتلر] شباب و [بو-سكوت] منظمات. هم اضطرّ أبديت ولاء إلى [فهرر] هم و [نو ون لس]. هو كان في هذا جو, يحمّل مع خوف الشجب, أنّ عاش الالناس حيواتهم عاديّة في زمن حرب ألمانيا.

في الفترة ما بعد الحرب [ب] هو لم أيّ جيّدة للألمانيات الذي عاش في [جرمن دموكرتيك ربوبليك] تحت إيريك [هونّكر], حيث كيلومترات ال [بربد-وير], كلاب [ألستين], يجنّد ب [فولكس] شرطة و [أوتومتيك غن] مميتة أنّ أطلق النار في اللمس من يخفى سلك, وحيث ال [بيغ بروثر] [ستس] (سرّيّة دولة أمن) كان دائما راقب مواطناته. أنت استطاع لم يثق أيّ شخص في أنّ أيام.

أنا أتذكّر عندما أنا كنت طالبة طبيّة أنا التقيت [بلوند] بنت في العلم صنف وهو نظر حول [فورتيفلي] يقول في همس: `أنا من ال [دّر], غير أنّ رجاء لا يقول أيّ شخص حول هو.' هو كان قد هرب إلى الالغرب. هو كان آمنة هنا غير أنّ رافقه خوفه مثل خيالة. أنا أعدته ونحن بعد صديقات جيّدة وضحك حول أنّ أوقات.

حتّى [غنتر] يتلقّى عشب, الذي ربح ال [نوبل بريز] لأدب, وقت متينة يتنازع مع بنفسي بخصوص ماضه, وهو يذكر هو في ه [أنيون-إكسبرينس] كتاب, الصيغة إنجليزيّة [أف وهيش] إصابة ال [بووكستندس] [لست ر]. ال [برلين ولّ] ونقطة تفتيش شارلي زاخرة مع مآس تاريخيّة إنسانيّة الناس الذي أراد أن يهرب من دولة شموليّ. فصلت أسرات كان والتعبير `[أسّي] و [وسّي]' كان عاديّة [فور ا لونغ تيم], [إفن فتر] ال [برلين ولّ] [فلّ] في نوفمبر - تشرين الثّاني 11,1989. اثنان أمم, اثنان حكومات, اثنان مذاهب مختلفة غير أنّ ال نفسه الناس. كان السقوط من ال [برلين ولّ] واحدة من ال أكثر عاطفيّة وحادثات تاريخيّة عظيمة في هذا عالم, ليس فحسب ل نا ألمانيات, غير أنّ أيضا ل ال [بلوك كونتري] سابقة شرقيّة. في هذا [بوست-برسترويكا] فترة, الجديدة وينمو عضويات في الأوروبيّة إتحاد ومنظّمة حلف شمال الأطلسي برهان بكفاية من الرغبة, نعم ال يلتمس, أن يكون جزء من أوروبا والنصف كرة علويّة, لأنّ كان ال [بلوك كونتري] شرقيّة اقتصاديّا [دفلوب كونتري], يجعل معطّلة بالشيوعيّة وجهاز اشتراكيّة.

على الرغم من السلبيّة عناوين وراي في الأوساط, حتّى يجنّد المدائن سابقة شرقيّة ألمانيّة بنفسي ضدّ [نيونزيس], وأخرى الذي بعد يصدق في ال [يستررس] من ما يسمّى [أرن] ثقافة وقوة. كان [وولفغنغ] [تيفن], [سبد], وزيرة النقل في
ألمانيا يصحّ عندما هو قال: `ليس هو كافي إن واحدة يفكّر في حالة سكون. في كثير مدائن هناك محاولات ب [ريغتيست] أن يبدي وجودهم. أن يحايد هذا حركة, واحدة يضطرّ ذهبت إلى الشوارع. درسدن يتلقّى يبدينا كيف أن يعامل [نيوس].' هو ينبغي كنت ذكرت أنّ في الطريق واسعة للسيارات يستريح مكان [تيوفلستثهل] (شيطانة كرسي تثبيت), قرب يينا, [نيونزيس] بوحشيّة نبض فوق الالناس الذي' [د] يساهم في المظاهرة كبير ديموقراطيّة, وبعض من هم تلقّى إصابات جدّيّة.

وفقا ل [أبما] كان [غرت-ونكل] ه [بن] قد تلقّى `جدّا يصعب وقت يعيد إلى حياة مدنيّة' بعد ماذا هو رأى في المخيم.

يعاني الباقيات من الالمحرقة وأطفالهم, وأطفالهم أطفال بعد من الخبرة جرحية في ال [كنسنترأيشن كمب], ويتلقّى خوف من موت وخسارة. تلقّى في دراسة سريريّة يوفى في 1968 في هولندا مع 800 مريضات [جويش], الذي' [د] بقي الالمحرقة, ماذا يكون عرفت ك ال [كز-سندروم], أيّ يكون إدماج المشاكل. تلقّى المريضات [أنغست] مزمنة (خوف), إدراك وذاكرة إزعاج, هبوط ثقيلة مزمنة, تغيرات في شخصية وهوية, تراجع عاطفيّة, مشاكل [بسشسمتيك] مثل رهاب, هلوسة ويبدى إشارات الهيجان. هم أيضا عانوا من ذهان, [رستلسّنسّ], نوم إزعاج, [نرفوستي], خوف منتشرة من إضطهاد جديدة, إنهاك دائمة وخسارة الحيوية واجبة إلى وزن خسارة يسبّب بإضطهاد.

هو ممتعة أن يلاحظ أنّ كان أعراض مماثلة أن يكون رأيت [إين ث كس وف] باقيات من هروشيما, [بووس] وبين ال يضطهد [أفرو-مريكن] ورجل قبيلة أهليّ طبيعيّ هنديّة من ال [أوسا]. دراسة حول التناذرات من غوانتنامو باقيات [أن ث برت وف] [نندا] معلّقة.

حيث أنّ [ا لوت] من ال [كز] باقيات تلقّى التناذر, كان هناك أنّ الذي كان وفّرت هذا جرحية خبرات وتناذرات في جديدة, آمنة بلد مثل ال [أوسا], هولندا, كندا وإسرائيل, [إفن ثوو] هم تلقّوا طور كامنة في شيخوخة, لأنّ المهاجرات [جويش] يتلقّون شبكة قريبة اجتماعيّة في أيّ طقوس ورموز يلعبون جزء كبيرة. ومع ذلك, كلّ المحرقة يتلقّى باقيات [ا لوت] الأشياء في عامة: الخبرة من [هلبلسّنسّ], ذعر, حرمان, خسارة من مجموعة اجتماعيّة (صديقات, أسرة, قريبات) ومهنة. أضفت إلى هذا وفرة المشاكل ال [سورفيفور-غيلت]. عندما يتلقّى أنت [أوندردون] هذا شدات وخبرات أنت تميل أن يسألبنفسي: لما أنا بقيت ولا الأخرى?. أنت تتلقّى صور مؤلمة من موت والعملية غيرمكتمل من يتفجّع ل ك قريبة وعزيزة أحد الذي' [د] مات في ال [كنسنترأيشن كمب] أو كان قذفت بإشعال فرقة.

عندما يحصل باقية [جويش] من الالمحرقة سرطان ورم, هو يحضر فوق ذاكرات من الالمحرقة بسبب الخسارة الشعر واجبة إلى المدخل ال [سكلوستتيك] أثناء معالجة, لذلك حالة صلع يعطي أنت الإحساس من يكون يسجن ثانية في معهد. يزحف الخوف الموت فوق ببطء والمستشفى لباس يذكّر أنت من ال [كز] سجينة [ستريبد] ثوب. يبلّغ الخسارة الشعر إحساس الخسارة الهوية. هكذا التشخيص يطوّر سرطان أبعد في عقلك أن يصبح المحرقة شخصيّة.

السؤال: يتلقّى نحن ألمانيات نعلم من الدروس من الماض? واحدة شيء نحن سوفت يتلقّى علمت في ما بعد يتلقّى يبقى ال [ثيرد ريش] و [وورلد ور يي] أبدا أن يكون يسكت عندما دست حقوق الأناس يكون, ونظرت الأخرى طريق. بما أنّ طويلة هناك ديموقراطيّة, هناك أيضا الحق أن يشاهد آراء [أن 'س] شخصيّة في أوامر [برتينينغ تو] سياسة, ثقافة ودين. في [ديسم] [سنّ]: [فيف] لا فرق!

في [لوزرن] أنت يستطيع رأيت [بندورا بوإكس], ال [كنتنتس] [أف وهيش] كان طويلة في الأيادي من سويسريّة [رد كروسّ] ممرضة يعيّن [إلسبث] [كسّر], الذي' [د] عمل في ال [كنسنترأيشن كمب] [غرس], يحدّ في فرنسا جنوبيّة. هو صندوق تماما من 150 صور, أعمال الفن ب يعتقل فنون [جويش]. ال عرضت صور و [كز] رسوم فنّيّة, رسم تخطيطيّ يكون في [لوزرن] متحف تاريخيّة. العنوان مناسبة: [هينسكهون]---[نيشت] [وغسكهون], أيّ [منس], نظرة في هو, لا ينظرون بعيدا.

ال [كز] كان سجينات, الذي كان نقلت إلى [فرنيشتثنغسلجر] ب ال [نزيس], قد ترافعوا إلى الممرضة [إلسبث] [كسّر]: `يقول أخت سويسريّة, حول هو في بلدك, يقول ماذا حدث هنا إلى العالم.' 1943 كان [لونغ غو], غير أنّ كان هو في 1989 أنّ هو أبدى الأعمال إلى أخرى. [فرو] [كسّر] يمات في 1992. هو كان قد أحضر بعض سعادة ودعم في [غرس], وكان خجلة من ماذا ال [نزيس] كانوا قد أتمّوا إلى الالناس هو كان قد بدأ إلى مثل: ينقل إلى المخيمات الإزالة, أبدا أن يرجع ورأيت الضوء من اليوم, أبدا أن يتنفّس مثل أنت وي, أبدا أن يعيش مع هم أسرات وصديقات. يقتلع بوحشيّة, يتحمّل يعاني, [ملترتمنت], يختبر برن, حالة جوع, حرمان ويصبغ هزيلة موت في [كنسنترأيشن كمب], يستأصل مثل قوارض. أرواح ثمينة إنسانيّة, الذي' [د] عاش داخل ثكنة رفض. [ك/6].
حول المؤلفة:
[ستيس] [شروفّ] كاتبة وافرة ويعلم كتابة مبتكرة في [ألبرت] [لودويغ] جامعة [فريبورغ]. http://www.zfs.uni-freiburg.de/zfs/dozent/lehrbeauftragte4/index_html/#shroff. هو محاضرة, شاعرة وكاتبة وال ينشر مؤلفة من ثلاثة كتب: [إيم] [سكهتّن] [دس] هيملايا (كتاب القصائد في ألمانية), من خلال [نبلس] أعين ([ترفلوغ]), كاتماندو, كاتماندو (شعر ونثر مقتطفات ب [نبلس] مؤلفات, يحرّر ب [ستيس] [شروفّ]).
منحت [ستيس] [شروفّ] كان التبادل ألمانيّة أكاديميّة [بريز.هيس] أعمال غنائيّة يتلقّى يكون نشرت في أدبيّة شعر موقعات: تمهّلت قافلة تموين, [زيتسكهريفت] دوليّة, عالم شعر مجتمعة ([وبس]), كتابة جديدة شمالا, [موس] مراجعات, البول, قلم هيملايا, [إينتربوتري]. هو عضوة من "كاتبات السلام," شاعرات, [إسّيست], روائات (قلم), عالم شعر مجتمعة ([وبس]) والكاتبة آسيويّة.

GORDON STILL WALKING 2009 (Satis Shroff, Freiburg)


‘I will not walk away,’
Said PM Gordon Brown.
His ministers had walked out on him.
Disgusted with his inner circle
Of soccer-fans
And other fads.

Manchester is United,
Labour isn’t.

Was he walking by a rule?
Mr. Brown ruled with two circles:
His soccer-crazy inner circle
With Ed Balls,
An outer one with grey mice.

He was walking down a lonely road,
It seemed.
When he walked in,
He walked into Blairites.

Gordon was walking into his political savings.
Could he steer Britain’s economy
Out of the big recession?
He walked his legs off,
Pleading to Labourites to stay.

It wasn’t a walk over
For Brown’s pride,
When ministers refuse to walk
Together with him,
After the debacle at the Euro polls.
He racked his brains,
Came up with a belated inquiry
Into the Iraq war,
To save his skin.

In a last bid he reshuffled
His cabinet cards:
Darling, Miliband and Balls
Held their jobs.
Gordon promoted:
Johnson, Jowell, Mandelson,
Cooper, Burham, Ham.
Eh, was it worth to promote Ainsworth?
A soap-opera supper,
Where guests prefer
To sit and walk out at will.

Gordon is certainly walking on air.
It’s become more a walk
On a razor’s edge.
If this silly Labour circus goes on
In Downing No. 10,
He is most likely to walk
On all fours.

The battle is lost,
Er steht auf verlorene Posten.
The rats have sprung overboard.
Councils like Lancashire, Derbyshire,
Stafford, Nottinghamshire
Have become Tory counties.
Labour lost 250,
Conservatives gained 217 seats.
Captain Brown remains adamant,
And runs his ship.

I’m afraid it’s not Trafalgar.
Perhaps Cap’n Bleigh?
He clutches his crutches
And mutters:
‘I will not walk away.’

Brown has a strategy:
He hopes to limp towards autumn,
Defying the wind against him.
Can he bend it like Beckham?
Captain Brown, still at the helm,
Insists: ‘I will not waver,
Or walk away.’

Britain doesn’t know:
Whether to be awed
Or amused.
And thereby hangs
A tale.

* * *

Drinking Darjeeling Tea in England 2008 (Satis Shroff, Freiburg)

Beware the Ides of March
Manchester will be a milestone
In Gordon Brown’s polit-life.
Your economic ‘competence’
Has become an Achilles heel,
Your weak point.

The people’s party of New Labour
Wants to get rid of you.
These are the rumours
Heard in the trendy streets of London.

Twelve months ago Gordon Brown
Was the Messiah of Brit politics,
After Blair’s disastrous role in the Labour.
Alas, the new Messiah
Lost his face,
Within a short time.
His weakness: decision making.

England is nervous, fidgety,
For Labour fears a possible loss,
Of its 353 Under House seats.
Above the English cabinet
Looms a Damocles sword.

Will Labour watch,
Drink Darjeeling,
Till a debacle develops?
Labour is in a dilemma.
Hush, help is near.
David Miliband is going vitriolic.
A silly season indeed,
Drinking Darjeeling tea in England.

* * *
About the Author:

Satis Shroff is based in Freiburg, Gemany (poems, fiction, non-fiction) and also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (University of Freiburg where he is a Lehrbeauftragter for Creative Writing). Satis Shroff was awarded the German Academic Exchange Prize.