IRC-Galleria

http://www.youtube.com/watch?v=XnL40orONJs osa 1/2

Englantilainen oikeusoppinut seka kaksi Britannian muslimi-yhteison edustajaa vaittelevat osittaisen islamilaisen Sharia-lain hyvaksymisesta osaksi Britannin lakikaytantoa koskien muslimivaeston riita-asioita ym. vahemman vakavia rikoksia.

Musliminaisten edustaja on shariaa vastaan, koska hanen mukaansa se heikentaisi musliminaisten asemaa. Itse olen samoilla linjoilla, ryhmien oikeuksia ei saisi asettaa yksiloiden oikeuksien edelle.

Nykyaan Britanniassa toimii osittainen sharia-laki muslimeille.

Riz Khan on harvinaisen karismaattinen ja puhetaitoinen mies. Paasin hanta tuossa Krakovan elokuvaviikoilla taysin sattumalta tervehtimaan.

http://www.youtube.com/watch?v=EVYWxEF49PQ&feature=fvst

http://en.wikipedia.org/wiki/Gran_Torino_(film)

http://en.wikipedia.org/wiki/Auschwitz

http://www.youtube.com/watch?v=-x_FgEZvBpM Eri ryhmista koottuja vankien kuvia, ainakin kahdella kuvatulla on "P"-merkki paidassaan, joka tarkoittaa puolalaista, ja ainakin yhdella Daavidin tahti. Juutalaisia ei kuvattu enaa sen jalkeen kun heita alettiin tuomaan Birkenauhin tuhottavaksi. Pelkastaan Auschwitz-Birkenaussa murhattiin 0,9-1,5 miljoonaa juutalaista, 75-150-tuhatta katolista puolalaista, seka useita kymmenia tuhansia neuvostoliittolaisia sotavankeja ja romaneita. Muita uhriryhmia olivat poliittiset viholliset, homoseksuaalit, Jehovantodistajat, seka "epasosiaalisiksi" luokitellut henkilot (yhteiskuntaan sopeutumattomat yksilot, rikolliset, prostituoidut, mielisairaat, vammaiset jne.).


Toissapaiva kului ihmisyyden, ja teknologian kehityksen, varjopuoliin tutustuessa yhdessa monista parempien ihmisten vaaranlaisten ihmisten tuhoamiseksi rakennetuista laitoksista.

Paiva oli paahtavan kuuma.

Aamulla 25-henkinen ryhmamme lahti minibussilla Krakovasta kohti kaunista Oswiecimin kaupunkia hieman reilu tunnin ajomatkan paassa.

Normaalisti haliseva seurue meni hipihiljaiseksi kun bussi ajoi Auschwitzin ensimmaisesta portista sisaan. Seuraavassa portissa lukikin sitten "Arbeit Macht Frei".

Oppaamme oli loistava, Wojtek, puolalaisen Auschwitz-selviytyjan poika, joka tykitti faktoja kylmanviileasti poytaan jokaisessa kohteessa ja ampui pari sarkastista huomiotaankin murhaajista.

Leiri, Auschwitz I, avattiin vuonna 1940, sen ensimmaiset vangit olivat 30 saksalaista rikollista jotka tekivat paikalla rakennustoita, myohemmin saksalaisia rikollisia kaytettiin leirin seitsemansadan SS-miehen alaisuudessa toimivina jarjestyksenpitajina. Seuraavat vangit, numerot 31-800?, olivat ensimmainen era puolalaisia Kolmannen Valtakunnan vihollisikseen maarittelemia henkiloita.

Olennaisia kaytantoja leirilla oli etta perheet hajoitettiin toisistaan, kaikki vangit ajeltiin nopeasti ja kovakouraisesti kaikista karvoistaan SS-miesten katsellessa ja naureskellessa. Vankeihin tatuoitiin numerosarja ranteeseen, tai rintakehaan ja heidat laitettiin asumaan ahtaisiin parakkitiloihin, jossa he nukkuivat heinien seassa kuin sillit purkissa. Lyhyesti: heidat siis riisuttiin kaikista ihmisyyden ja yksilollisyyden tunnusmerkeista, nyt he olivat kuonaa Kolmannen Valtakunnan viemarissa. Natsit eivat myoskaan kutsuneet heita ihmisiksi vaan numeroiksi, ja eri ryhmille oli annettu erilaisia elainryhma-maareita (puolalaisia kutsuttiin sioiksi, juutalaisia tuholaisiksi).

Auschwitzissa ihmisia tuhottiin paa-asiassa raskaalla tyolla yhdistettyna epainhimillisiin elinolosuhteisiin, seka massateloituksin. Paikalle tuotiin ulkopuolelta ihmisia teloitettavaksi, seka paikallisista kapinoista seurasi muutaman sadan vangin hengen vaatineet kostotoimenpiteet. Moni lapsi kuoli natsilaakareiden ihmiskokeissa. Joseph Mengele oli Auschwitzin tunnetuin laakari, joka tunsi erityista mielenkiintoa kokeisiin kaksoslapsilla. Kokeissa kaytetyt lapset olivat juutalaisia ja romaneita.

Jos joku pakeni tai yritti pakoa, tiesi tama kostotoimenpiteita karkurin ryhmaa kohtaan, seka taman koko perheen siirtamista Auschwitziin. Ei ollut myoskaan taysin epatavallista etta vangit myos brutalisoivat toisiaan taistellessa pienista resursseista, kuten leivankantyn takia. Vankien lahimmat vartijat, usein vakivaltarikollisia, ottivat nautintoa tyostaan haluammallaan tavalla leirin jumalien, SS-miesten, tahan puuttumatta. Paikalla palveli eri aikoina yhteensa noin 700 SS-miesta, joiden elama oli suhteellisen tylsaa heidan toimiessaan lahinna vain valvontatehtavissa. Tyon tylsyys ja kaytannossa laaja vapaa-aika yhdistettyna laajoihin oikeuksiin sai korruption rehottamaan heidan keskuudessaan ja paljon vangeille (nyt siis Kolmannelle Valtakunnalle) kuuluvaa omaisuutta paatyi naiden miesten omistukseen. Itseaan SS-miehet huvittivat vankeja ampumalla, ryyppaamalla ja harrastamalla seksia.

Yhdessa rakennuksista oli esilla vangeilta koottua tavaraa seinatolkulla, kenkaroykkiot pistivat jotenkin miettimaan, oli puukenkia, korkokenkia, loputon kasa pikkulasten jalkineita. Matkalaukuissa luki nimet ja asuinpaikat, yhdessa naista huomasin lukevan "A.Kafka, Praha". Yhdelle seinalle oli lasin taakse laitettu esille noin 40-tuhannen juutalaisnaisen hiukset. Paikalla oli tutustumassa joukko Israelin sotilaita, joista yllattavan moni oli nuoria naisia, ja pari heista tuijotti hiusroykkiota raskain kasvoin lasiin nojaten.

Paikalla oli yksi kaasukammio, jonka yhteydessa polttouunit, kaasukammiossa sisalla ollessani koin tietynlaista ahdistavuutta. Myohemmin vuonna 1942 kun juutalaisten taydellinen joukkotuho oli julistettu kaytantoon, rakennettiin tata varten viereisen Brzezinkan kylan paalle laaja Auschwitz II: Birkenau -tuhoamisleiri, jossa saapuvien juutalaisten jako meni jotakuinkin uuniin-duuniin jaolla. Duuniin valituillakin elaman keston odotus Birkenaussa oli lyhyempi kuin Auschwitz I-leirilla. Kiireisina aikoina, kuten Varsovan gheton kansannousun jalkeen -43 tai Unkarin juutalaisten tuhontaprosessissa -44 tata valintamenettelya ei suoritettu vaan kaikki ajettiin suoraan Zyklon-B suihkuun Birkenaun kolmeen suurempaan kaasukammioon. Tanaan Birkenau on vielakin synkea naky legendaarisen porttinsa, josta menevat sisaan rautatiekiskot, takana avautuvalla laajalla alueella kohoavine savupiippuineen ja ihmiskarjaparakkeineen.

Birkenauta ymparoi rauhallinen tammi- ja lehtikuusimetsa jossa linnut lauloivat niin suloisesti.

Rudolf Hoss, Auschwitzin komentaja, hirtettiin myohemmin paikalla. Hoss perheineen asui ihanassa kartanossa keskitysleirin yhteydessa. 90% Auschwitzin SS-henkilokunnasta paasi pakenemaan.

Jos vierailet Krakovassa ja tahdot myos kokea Auschwitz-Birkenaun, ota ehdottomasti opastettu kierros, jolloin selviaa paljon historiallisia yksityiskohtia aiheesta.

Eilinen paiva vierahti mukavasti Wieliczkassa, huomenaamulla on sitten lahto kuljetuksella Auschwitziin. Siita tul(l)ee raskas paiva.

http://en.wikipedia.org/wiki/Wieliczka_Salt_Mine

http://www.youtube.com/watch?v=NaxZPiiKyMw&feature=topvideos

http://www.cbc.ca/world/story/2009/06/04/f-obama-egypt-speech004.html puhe tekstimuodossa.

Obaman karisma ja viisaan tuntuiset sanat eivat jata kylmaksi. Mutta miehen ylla on raskas viitta.

Miehen hahmossa ja historiassa yhdistyy koko maailma, toivon etta han myos saa, edes hiukan, yhdistettya maailmaa. Onnea Obamalle.

As a result from how World War I ended, the great empires Russia, Austria-Hungary, and Germany all fall apart, and such space was created that Poland could again be formed into the map of Europe. Some say that Pilsudski had foreseen the situation when saying that only way to have Poland in the map again is if both, Russia and Germany would lose the war, and since Russia and Germany were fighting the war in the opposite sides, Pilsudski continued that first Germany must knock-out Russia, and after this has happened, France must win Germany. And only this would create situation where Poland could re-emerge into the map. More or less so happened, and there was again Poland. But first of all there was the problem with borders, where were the borders of Poland supposed to be exactly? Poland started to solving itÂ’s border problems, and usually this didnÂ’t go peacefully. With Czechoslovakia there was dispute over small, but strategically important area in Cielzyn Silesia, this nearly ended up in fighting between Polish and Czechoslovak armies, but was solved by The League of Nations, and area was shared between the two sides. With German border Poland had extremely complex situation. First of all Gdansk/Danzig, important town at the Baltic shore with both Polish and German history was decided by The League of Nations to be Free City. In Silesia, there was voting on which state the area should belong to. The majority of people there were Poles and Polish-speaking Silesians, but German minority had usually higher social status and amongst them were many factory-owners. By using this position; German factory-owners demanding loyalty from their (mostly Polish) workers, German militia harassing and terrorizing pro-Polish gatherings, and this combined with the Polish peoples awareness of ongoing war with Soviet Russia, which many believed to end with Soviet victory over Polish army, worked in the way that in Polish-majority area the German-choise got majority of votes. This resulted with series of three Silesian Uprisings, which were success for the Poles, and Silesia was shared by the League of Nations Poles getting smaller but well-industrialized part of Silesia. This followed by Tariff war from Germany where it tried to use itÂ’s economical power and tried buy lands off from Poles in Silesia. Poles organized against this and German attempts went vain.

The most open case was the long border with Russia which was to be settled by war in 1920-21 (or 1919-1921 if counted to begin from the border-conflicts), in which Poland was the first to attack into East Ukrainian Socialist Republic ,and then world was holding it’s breath when Soviet counter-attack came quickly into the borders of Warsaw, only to meet with Pilsudski’s surprise. Battle of Warsaw got it’s place in modern Polish mythology as “Miracle of Vistula”. Preceding to this Poland also had victorious war with young, and short-lived, state of Republic of Western Ukraine over Eastern Galicia and town of Lwow (Lviv), which has special place for Poles in their Eastern Romanticism, as does Wilno (Vilnius) which was “liberated” by one of Pilsudski’s generals in a planned coup which was disguised as “rebellion”. Some say that Pilsudski wanted strong Lithuania, under Poland and his rule, against Soviet-Russia.

Domestically, Poland suffered from being now a state composed out of three different parts and three different histories, German/Prussian, Austro-Hungarian and Russian. Generally, the Eastern part of Poland which had been under Russian rule was the clearly least developed of these areas but which also composed of greatest land-mass, Westernmost Poland was more industrialized and developed and was known for German-style “good work” which was foreign to the mentality of East Poland. More than this, also Polish society was divided into two different views of what was Poland supposed to be like. Pilsudski, a former socialist, was supporting the idea of ‘Miedzymorze’, a multinational Poland, large in land-area. His nemesis, Roman Dmowski from the National Democratic party, drove idea of national Poland, smaller in land-area but ethnically much more homogenic (at the time every third citizen of Poland was not Polish) including only Poles and small amounts of other groups that he considered worthy and able to be Polonized (meaning small populations of Germans, Ukrainians and Belarusians, and no Jews which he considered as inner enemy to Poland). Pilsudski was to be the first president of Poland, but he was forced to resign from his post in 1922, his successor and candidate, Gabriel Narutowicz, was soon murdered by painter who had strong right-wing sympathies. The murderer, Eligiusz Niewiadomski, commented that he had nothing particular against the man himself but couldn’t stand the idea that he was “Jewish” president, as Narutowicz was supported not only by Pilsudski but also by Jewish organizations and other minorities as well. In 1926 Pilsudski made return by military-coup, from which on he continued as strongman behind the scenes (probably he saw himself as captain for the ship), driving semi-authoritarian policies called Sanation, “Healing”. Sometimes when feeling upset about the decisions done by Polish Sejm he, as cranky old man, told to the politicians that “You Poles are worthless, unlike we Lithuanians who at least know how to…”. His death in 1935 made way to more authoritarian Endecja-regime ruled by the National Democratic Party leaders who lacked Pilsudski’s sight and charisma. Anti-Semitism rose under Endecja-regime in 1935-39, and it took many elements from German Nazis anti-Semitism which radiated over borders, becoming more aggressive and Nazi-style law forbidding ritual slaughter was introduced to ruin Jewish economy. It was now view of many anti-Semites in Poland and other countries surrounding Nazi-Germany that if great culture-country such as Germany, which always had had relatively good relations with her own Jews, and where were one of the most assimilated Jews, and which culture was highly valued amongst the Jews themselves, now took actions like this against the Jews it couldn’t be totally morally wrong to take action against our own, generally less assimilated, Jews.

It is rumored that after HitlerÂ’s rise to power in January 1933 Pilsudski had offered France the idea for preventive war against new militaristic German regime, but that he didnÂ’t meet with interest from the French to join into his idea. Anyhow, in 1934 Poland and Germany signed Non-Aggression Pact, which led to continuous suggestions from Hitler to German-Polish alliance directed towards Soviet Union, which Pilsudski rationally declined.

Haluan paivittaa yhta vanhempaa kirjoitustani, ja tahdentaa Puolan valtion kaksijakoista reaktiota asiaan.


Jedwabne, the July of 1941

The Jedwabne massacre was massacre of Jewish Poles living in Jedwabne, small town in North-Eastern Poland, by their Catholic Polish neighbours. Although long assumed to have been a solely Nazi Einsazgruppen operation, it was committed directly by the Poles (within agreement or approval with the Germans). The Polish perpetrators went into the houses of their Jewish neighbours early in the morning and herded them into barn near the town that was then set in fire. Few Jews survived from this destiny for some good-hearted Catholic Poles who felt pity on them. Those Jedwabne Poles who didnÂ’t want to take part in forth-coming massacre went to work in the fields very early in morning. After the mass-murder of their neighbours the silence fell over Jedwabne. The Jewish neighbours were now gone, and so they were to be kept out of memory.


Memorial stones

Jewish victims memorial stone now lies in Jedwabne, it’s location is distant from the church. Catholic Poles memorial stone for those who were deported to the Siberia by the Soviets stands proudly close to church and holy ground. This reminds me of the situation at Ruovesi church (common example from Finland) and graveyard in central Finland where Finnish Civil War of 1918 memorial stones for both sides are located by similar way: next to church stands the stone of “the Whites” – the winning side -and at the graveyard next to field stands the stone of “the Reds” – the losing side. Then again similarity is that it took quite long time – many decades in both cases - to get any kind of memorial marking for these people. Now I ask why was that so in the case of Jedwabne and use Ruovesi example as comparison.

Distant Jewish memorial stone (unquestionable I think) shows them - the Jedwabne Jews – as different group, ‘the Other body’, within the social body of (local) community. At least this is the way that their memory is been constructed now that they are officially remembered. For the Finnish Reds they are simply referred as “For those who died for their conviction.” not as “For those who died for Fatherland and Freedom.” as memorials for the Whites state. So the Finnish case also refers to the Whites as “real Finns” and patriots, although it must be added that how the Reds memorial text is put is quite diplomatic way of remembrance – that can be done after all decades passed. Before this there has been many kinds of distortion of the memory. For the case of Jedwabne this distortion has been even worse.


Ways of remembering, ways of forgetting

The memory of the Jews was wiped out, in Jedwabne the complicity of townspeople was (is) one of the reasons that kept the collective forgetting working. Events of July of 1941 were never publicly spoken. (Also, it must be noted that most of the people in 2001 were not the same as people in 1941.) This reminds me of the case in Finland after the Civil War of 1918: many Reds, or “Reds”: usually people who were from non-landowning peasantry, were executed after the war and after these events the life did go on for the rest of the society. But there was atmosphere of silence between different people; it could be that in same community lived the executioners and the families of the executed. It took long time to heal the wounds.

Memorial stones around Poland remind people of massacres done by the Nazis, or as the stones call it – Hitler’s soldiers, or Germans, many times used with a small first letter to show certain attitude, which also was official policy after the war, towards this nation. The stones had and have a social function. By doing this the Peoples’ Republic of Poland gained permanent enemy to blame. Rarely the stones mention the names of the victims. This was also long the case of Jedwabne.

Neighbors (2001) a research book by half-Jewish American Polish scholar Jan T. Gross revealed the horrors of June of 1941 in Jedwabne to many Jews also. This started a huge discussion, specially in Poland. Jedwabne became kind of culmination point for the talk about the events that took place in 1941 in vast area from Estonia to Rumania which changed now from Soviet to German occupation. Many labeled Gross as anti-Polish, and he was accused by The Institute of National Remembrance for ”Slandering Polish nation”; Gross himself denies such an accusation, it seems to me that he wanted to make the Poles, who want to see themselves as nation of braveness and valour, also to look in to mirror about the cases when some of them were not acting so valorous. After the Gross’ book, happened the thing that many in Jedwabne had secretly feared – the Jews came back.

In the document by Slawomir Grunberg The Legacy of Jedwabne the saved Jedwabne Jews and their descendants come (back) to Jedwabne – not to claim back their property as many feared but to claim rightful memory for the event that took their families, friends and relatives. Naturally it was still not a meeting that would go without incidents.

The Jedwabne Poles who dared to remember were under social pressure and sometimes even under threat of violence. Common attitude was that ‘no good will come out of this’. The town priest with his story about the Nazi Einsazgruppen resembles the local truth of the event – the documentary informs that there is no historical evidence to back the priests’ story.

In the end of the document representatives of Polish state, namely former president of Poland, Alexander Kwasniewski, gave official regrets for the Jedwabne Jews and their descendants. For the Jedwabne people, still, the truth in the daylight is not easily taken. As the priest commented: “The Jews have their truth, and we have ours.”. But moreover, the priest have later paid (indirect) respects to the Jewish victims in one of his sermons. There are some cases when old dogs change habits.

http://www.youtube.com/watch?v=2qndwKTkE7c "Sinulla oli monia rakastajia"

http://www.youtube.com/watch?v=SB6-dBqFl0U&NR=1 "Miksi?"

http://www.youtube.com/watch?v=ct4fCc-mDGU "Punainen ja harmaanruskea"

Eilen illalla tuli mentya ulos ns. baarikierrokselle. Seurana olivat Maciek ja Tekin (Tekin on turkkilainen kaveri).

Carpe diem II-baarissa/klubilla Tekin tormasi kahteen turkkilaiseen, ja pian istuimme samassa poydassa. Nama turkkilaiset olivat juuri palanneet Lodzista ja kertoivat etta siella ei ollut liikaa englannin kielen taitoisia ihmisia, no onneksi miehet itse taisivat samanlaista vajokkipuolaa kuin mina, joten silla oli selvitty. Sitten keskustelu kaantyi kaikkien miesten yhteiseen lempiaiheeseen - naisiin.

Niputan nama kaksi turkkilaista nyt yhdeksi, silla en muista kumpi sanoi mitakin ja olivat tassa asiassa varsin samanmielisia:

Turkkilaiset: "I think in Finland girls are better than in Poland."
Mina: "I wouldn't say so."
T: "Really? Yes that's because you are from Finland."
T: "I think in Finland there is more blonds."
T: "Yes, blond is better."
T: "Don't you like blonds?"
M: "I do, but..."
T: "Yes you don't like because you are blond."
M: "????"
T: "I think Sweden has the best girls."
T: "Look there is blond girl sitting behind you."
M: "Yes, but I don't see her face."
T: "Are you gay?"

Taman jalkeen toinen uusista turkkilaisista tuttavuuksista yritti iskea takanani istunutta neitoa, aikeissaan epaonnistuen.

Toinen turkkilainen aloittaa uuden keskustelun.

T: "You know the Jews?"
M: "Yes. ..."
T: "You know that they try to rule the world?"
M: "..."
T: "Look at what they are doing now in Palestine."
M: "It's not that simple."

Taman jalkeen han katsoi minua oudoksuen ja keskustelu oli paattynyt.

Kiitos jumalalle etta tunnen useampia turkkilaisia kuin nama kaksi sankaria, muuten saattaisin olla tallahetkella taynna erinaisia ennakkoluuloja heita kohtaan.