Worth a Thousand Words: Waxwing
2 hours ago
Köpp has now written a book about those 14 days and about the rapes, titled "Warum war ich bloss ein Mädchen?" ("Why Did I Have to Be a Girl?"). The book is an unprecedented document, because it is the first work of its kind written voluntarily by a woman who was raped in the final months of World War II, and who, years later, described the experiences and made them into the central theme of a book....
... Köpp isn't interested in issues like the loss of one's home and the controversy over Germans displaced from Eastern Europe after World War II. "People get together in clubs for that sort of thing," she says. "It's not for me." Nevertheless, the things she experienced during a 14-day period while she was fleeing from her homeland were so traumatic that she still has trouble sleeping today. There are times when she cannot eat, and she is much thinner than she wants to be. She wears slim-cut jeans with a shirt and vest. Her thighs look thin enough to encircle with two hands.
Köpp has lived a full life in which she had everything -- everything but romantic love. It was her bad luck, she says. Women outnumbered men after the war, and none of the few men that remained happened to be right for her. "Besides," she adds, "I wouldn't have been able to feel anything, anyway."
The horrific experiences also affected the subsequent generations. "A mother with post-traumatic stress symptoms can have trouble forming an attachment to her children in their early years," says Kuwert. Mothers who are burdened by their own, repressed feelings have problems reacting to and regulating the emotions of their children. According to the theory, these children grow up in an atmosphere of fragility and nameless threat. According to Kuwert, nothing is as stressful as the experience of rape and torture.
On the evening of Jan. 25, 1945, Köpp was packing her things, preparing to flee. Her mother told her to hurry, because the Russians were approaching the town, and she said that she would join her later. Köpp wanted to talk to her mother on that evening, but she was silent and barely spoke with her daughter, not even to warn her about the many things that could happen while she was fleeing. "In a sense, she allowed me to run headlong onto a knife," Köpp writes today, as an old woman.
On Jan. 26, 1945, Köpp and her older sister left the house. She would later learn that Soviet soldiers liberated the Auschwitz concentration camp the following day, Jan. 27. The ordeal that was about to begin for Gabriele Köpp had its roots in the crimes committed by her fellow Germans.
She hardly remembers saying goodbye to her mother. In fact, she writes, she has only recently allowed herself to think that there may have been no goodbyes at all.
She boarded a freight train with heavy sliding doors. The city had already come under artillery fire. At the time, she says, she never dreamed that it would be decades before she could return home. Peering through the small windows in the freight car, she realized that the train was traveling south, and not leaving the city in a northerly direction, as she had believed.
She knew that Russian tanks had encircled the south. After a short time, she heard the sound of artillery fire, and the train came to a stop. The locomotive had apparently been hit. The sliding doors were locked, and the only way to get out of the car was to crawl through one of the high windows. She was an athletic girl and managed to pull herself up to the window, and a soldier pushed her through the small opening. Her sister remained behind in the train. She would never see her again.
That afternoon, she hid under a table in a room filled with refugees. When the soldiers came to the building, asking for girls, the older women called out: "Where's little Gabi?" and pulled her out from underneath the table. "I feel hatred rising up inside of me," she writes. She was dragged off to a ransacked house. "I have no tears," she writes. The next morning, it was the women, once again, who "pushed" her into the arms of a "greedy officer." "I despise these women," she writes.
She wrote a letter to her mother in her light-blue pocket calendar, even though she had no idea where her mother was: "There is no one here to come to my aid. If only you were here. I'm so afraid, because I no longer have my 'illness' (ed's note: menstruation) any more. It's been almost 10 weeks now. I'm sure you could help me. If only dear God wasn't doing this to me. Oh, dear mother, if only I hadn't left without you."
Her menstrual cycle was interrupted for seven years, a widespread phenomenon some gynecologists called the "Russians' disease."
When Köpp finally found her mother in Hamburg, after being a refugee for 15 months, she wanted to show her the letter. But the mother, who had not expected to see her daughter again, greeted her coldly, holding out her cheek to be kissed.
The mother also told her to keep quiet about everything she had experienced while fleeing, although she could write it down if she wished. Köpp followed her mother's advice. She was 16 when she wrote the notes that she quotes in her book today, notes that she has since donated to the House of History in Bonn.
In conversation, Köpp repeatedly mentions the betrayal by the women and her disappointment in her mother for not wanting to listen to her, and perhaps not even wanting to have her as a daughter anymore. "I could have talked to my father, but he was dead," she says. She searches for reasons to explain her mother's behavior, speculating that perhaps the mother felt guilty for having sent her and her sister on their journey alone.
He tracked down suicide bombers and their handlers from his father’s organisation, the Haaretz newspaper said.
Information supplied by him led to the arrests of some of the most- wanted men by Israeli forces, including Marwan Barghouti, a Fatah leader tipped as a potential president, who was convicted of masterminding terrorist attacks, along with one of Hamas’s top bombmakers, Abdullah Barghouti, who is no relation of the jailed Fatah chief.
It matters where we are, for it helps determine who we are. Or, as the quote often attributed to Napoleon states: Geography is destiny. That destiny extends to drink, as demonstrated by this map. Where we are determines to a statistically significant degree what kind of alcohol we prefer. Or is it the other way around: the kind of alcohol preferred is determined by the place where it is produced?
This map shows Europe dominated by three so-called ‘alcohol belts’, the northernmost one for distilled spirits, a middle one for beer and the southernmost one for wine. Each one’s existence and extension is determined by a mix of culture and agriculture.
The Wine Belt covers the southern parts of Europe, where wine has historically been an important industry and an everyday commodity: the whole of Portugal, Spain, Italy, Montenegro, Greece, Macedonia, Bulgaria, Hungary, Moldova and Georgia; all but the northwestern zone of France; and significant parts of Switzerland, the Czech Republic, Slovakia, Croatia, Serbia, and Romania.
Either through effects of climate change or renewed viticultural enthusiasm, grapes and wine-making have in recent years been introduced in areas to the north of the traditional Wine Belt, in southern Britain and the Low Countries, creating an overlap between Wine and Beer Belts. That overlap is often ancient rather than recent; the introduction not rarely is a reintroduction. And indeed, southwestern Germany, for example, has an ancient and unbroken tradition of wine-making.
The Beer Belt comprises areas where beer has been the alcoholic beverage of choice since times immemorial: Ireland and the UK, the Low Countries, Denmark, Germany, Austria, Slovenia, Bosnia and Albania; most of the Czech Republic, Slovakia, Croatia, Serbia and Romania; and significant, western parts of Poland. Beer production requires the cultivation of cereals, so this is a climatic-agricultural precondition for the Beer Belt.
An interesting co-explanation for the prevalence of beer in southern parts of this belt is the relatively weak cultural influence of the Roman Empire on these places. The Wine Belt indeed conforms to a large extent with the territory formerly occupied by Rome, with notable exceptions in areas with large Slavic or Germanic migration (the Balkans, southwestern Germany, northern France respectively), where beer predominates (although often overlapping with wine).
The Vodka Belt occupies what’s left of Europe, to the east and north: Scandinavia (except Denmark), Russia, the Baltics, Belarus, Ukraine and central and eastern Poland. There is a climatological imperative to the Vodka Belt: freezing temperatures make grape cultivation impossible (except in southernmost Russia and some areas of Ukraine). So there’s almost no overlap possible between the Vodka and Wine Belts. For cultural reasons, however, the Vodka Belt has been losing ground to the Beer Belt. Scandinavians tend to drink more beer than before (although possibly this doesn’t mean they drink less wodka). Maybe this is due to the perception of beer correlating more with ‘core European’ behaviour (as it is the preferred alcoholic beverage of Britain, Germany and other influential and centrally positioned countries). That might explain the emergence in Poland, some years ago, of a Beer-Lovers’ Party (which actually won seats in the Polish Parliament in the early 1990s). Beer has since surpassed wodka as the most consumed type of alcohol in Poland.
The interview changed the way Dodson talked with other supervisors and managers of low-income workers, and she began to find that many of them felt the same discomfort as the grocery store manager. And many went a step further, finding ways to undermine the system and slip their workers extra money, food, or time needed to care for sick children. She was surprised how widespread these acts were. In her new book, "The Moral Underground: How Ordinary Americans Subvert an Unfair Economy," she called such behavior "economic disobedience."
And as Mr. Arnett explains, "Many of the identity explorations of the emerging adult years are simply for fun, a kind of play, part of gaining a broad range of life experiences before 'settling down' and taking on the responsibilities of adult life." Young people sense that marriage marks the end of adventure and the beginning of monotony. Implicit is the dichotomy between individual fulfillment now and commitment later.I think there are much better ways to combat the "make sure you have all your fun now!" mentality, without necessarily giving those thinking about marrying at 22 the idea that you can have it both ways. Yes, if, while still very young, you have met the person you believe you are called to marry, you are right to get married rather than living together or some other less "committed" lifestyle. (Both in that it will work out better in the long run not to start your relationship in such a half-way manner, and in regards to this little thing we Catholics call mortal sin.) But at the same time, it's important to understand this will be hard.
It's a false dichotomy. Instead of trekking to Africa or exploring Rome alone, why not marry the person of your dreams and take him or her along? What about discovering, as the characters Carl and Ellie in Disney Pixar's "Up" do, the good of marital friendship?
Uwe and Hannelore Romeike, who are evangelical Christians, say they were forced to go the the US because they wanted to educate their five children at home, something that is illegal in Germany....Obviously, those who desire to see greater regulation of society and a larger safety net in the US, built on the model of Western European countries such as Germany, probably have no interest in having this kind of repressive policy brought to the US as well. Though it is, perhaps, worth considering whether in some sense the two go together. Solidarity without subsidiarity looks a great deal like authoritarianism.
In October 2006, police came to the Romeike home and took the children to school. In November 2007 Germany's highest appellate court ruled that in severe cases of non-compliance, social services could even remove children from home.
Uwe Romeike told the Associated Press that the 2007 ruling convinced him and his wife that "we had to leave the country." The curriculum in public schools over the past few decades has been "more and more against Christian values," he said.
Lutz Görgens, a German Consul General in Atlanta, Georgia, said in an e-mail statement that German parents had a range of educational options for their children. Mandatory school attendance in Germany ensures a high standard of learning for all children, he said.
"Parents may chose between public, private and religious schools, including those with alternative curricula like Waldorf or Montessori schools," said Görgens.
But Romeike was not comfortable sending his children to public school anymore. He said three eldest children had had problems with violence, bullying and peer pressure. "I think it's important for parents to have the freedom to choose the way their children can be taught," he said.
The couple took the kids out of school in the southern state of Baden-Württemberg in 2006 and were fined around €70,000 ($100,000).
In 2008 Romeike, a music teacher, sold his collection of pianos and rented out his home in the village of Bissingen. The family now live in Morristown, Tennessee, in the so-called Bible Belt. Like many of their neighbors they teach their children at home.
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