Samstag, 24. mai 2008
 

Since 1974 I have been living on and off in Nepal, writing articles and publishing books about Nepal, this beautiful Himalayan country. Even before I knew Satis Shroff personally (later) I was deeply impressed by his articles, which helped me very much to deepen my knowledge about Nepal. Satis Shroff is one of the very few Nepalese writers being able to compare ecology, development and modernisation in the ‘Third’ and ‘First’ World. He is doing this with great enthusiasm, competence and intelligence, showing his great concern for the development of his own country. (Ludmilla Tüting, journalist and publisher, Berlin).

 

Satis Shroff is a writer & poet based in Freiburg (poems, fiction, non-fiction). He has studied Zoology and Botany in Nepal, Medicine and Sozialarbeit in Germany and Creative Writing in Freiburg and Manchester. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Satis Shroff was awarded the German Academic Exchange Prize. He is a regular contributor at Americanchronicle.com and its 21 affiliated US newspapers. For more poems, articles, essays by the author search www.google & www.yahoo under: satis shroff.

 

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The Lure of the Himalayas (Satis Shroff)

 

500 years ago near the town of Kashgar,

I, a stranger in local clothes was captured

By the sturdy riders of Vali Khan.

What was a stranger

With fair skin and blue eyes,

Looking for in Vali Khan’s terrain?

I, the stranger spoke a strange tongue.

He’s a spy sent by China.

Behead him,’ barked the Khan’s officer.

I pleaded and tried to explain

My mission in their country.

It was all in vain.

 

On August 26, 1857

I, Adolph Schlagintweit,

a German traveler, an adventurer,

Was beheaded as a spy,

Without a trial.

 

I was a German who set out on the footsteps

Of the illustrious Alexander von Humboldt,

With my two brothers Hermann and Robert,

From Southhampton on September 20,1854

To see India, the Himalayas and Higher Asia.

The mission of the 29000km journey

Was to make an exact cartography

Of the little known countries,

Sans invitation, I must admit.

 

In Kamet we reached a 6785m peak,

An elevation record in those days.

We measured the altitudes,

Gathered magnetic, meteorological,

And anthropological data.

We even collected extensive

Botanical, zoological and ethnographic gems.

 

Hermann and I made 751 sketches,

Drawings, water-color and oil paintings.

The motifs were Himalayan panoramas,

Single summits, glacier formations,

Himalayan rivers and houses of the natives.

I still see myself and Hermann working

With our pencils, brushes daubed in water-colors and oil,

Trying to capture the colors and perspectives

Of the Himalayas.

Fond memories of Padam valley, near the old moraine

Of the main glacier at Zanskar in pencil and pen.

A view from Gunshankar peak 6023 metres,

From the Trans-Sutlej chain in aquarelle.

A European female in oriental dress in Calcutta 1855.

Brahmin, Rajput and Sudra women draped in saris.

Kristo Prasad, a 35 year old Rajput

Photographed in Benaras.

An old Hindu fakir with knee-long rasta braids,

 

Bhot women from Ladakh, snapped in Simla.

Kahars, Palki-porters from Bihar,

Hindus of the Sudra caste.

A Lepcha armed with bow and arrows,

In traditional dress up to his calves

And a hat with plume.

Kistositta, a 25 year old Brahmin from Bengal,

Combing the hair of Mungia,

A 43 year old Vaisa woman.

A wandering Muslim minstrel Manglu at Agra,

With his sarangi.

A 31 year old Ram Singh, a Sudra from Benaras,

Playing his Kolebassen flute.

The monsoon,

And thatched Khasi houses at Cherrapunji,

The rainiest place on earth.

 

The precious documents of our long journey

Can be seen at the Alpine Museum Munich.

Even a letter,

Sent by Robert to our sister Matilde,

Written on November 2, 1866 from Srinagar:

We travelled a 200 English mile route,

Without seeing a human being,

Who didn’t belong to our caravan.

Besides our horses, we had camels,

The right ones with two humps,

Which you don’t find in India.

We crossed high glacier passes at 5500m

And crossed treacherous mountain streams.’

 

My fascination for the Himalayas

Got the better of me.

I had breathed the rare Himalayan air,

And felt like Icarus.

I wanted to fly higher and higher,

Forgetting where I was.

My brothers Hermann and Robert left India

By ship and reached Berlin in June,1857.

 

I wanted to traverse the continent

Disregarding the dangers,

For von Humboldt was my hero.

Instead of honour and fame,

My body was dragged by fierce riders in the dust,

Although I had long left the world.

 

 

My soul had raced with the speed of light to Heaven

A Persian traveller, a Muslim with a heart

Found my headless body.

He brought my remains all the way to India,

Where he handed it to a British colonial officer.

 

It was a fatal fascination,

But had I the chance,

I’d do it again.

 

                                                 ******

 

THE NEPALESE REALITY (Satis Shroff)

 

All the king’s horses

And all the king’s men

Could not put Nepal together again.

 

Nepalese men and women

Look out of their ornate windows,

In west, east, north and south Nepal

And think:

A decade long war between the Maoists and Royalists

Has come to an end

We have suffered so much.

So many innocent men, women, boys and girls

Have been slain by bullets,

From both sides.

 

Kal Bhairab seems to be pacified,

For Vishnu has crept to his bed of serpents.

He peers at the unfurling scenario:

A new interim government,

A new constitution,

More amendments.

He hisses with a sulk:

What can they do better than I?’

 

When aristocrats, chauvinists, egoists and phallocrats

Were in power,

The underprivileged castes and tribes,

Women and children,

Went always with empty hands.

A new revolution and democracy is in the land,

But have the people changed their minds?

Or are they still conscious of their caste, birth and tribe?

Of their earlier prejudices, hatred and malice

Towards the dalits, the have-nots?

 

Our fervent prayers have been heard.

The people are rejoicing in the streets of Kathmandu.

May there be ‘everlasting’ peace again in Nepal,

Though ‘everlasting peace’ has become inflationary.

We have no choice,

But to lay our hopes on the fragile signatures

Of two protagonists,

In the Shadow of the Himalayas.

Rejoice and take reality as it is.

 

 

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Samstag, 24. mai 2008
 Mountain Flight:

FLYING OVER THE HIMALAYAS (Satis Shroff, Freiburg)

 

"Will the passengers please fasten their seat belts," said a soft voice over the intercom. And I slid one end of the belt into the heavy metallic slot, sat back, and peered through the window of the Royal Nepal jet.

 

The runway was clear and there was an Airbus 310, three Russian-made helicopters and a Dornier-aircraft near the control tower of Kathmandu’s Tribhuvan International Airport. Some people waved from the tower. It was one of those early-morning mountain flights that are run 'provided-the-weather-is-good' as they say in tourist-brochures.

 

My seat was right near the port wing and I could get a fairly good view of the engines coming noisily to life. The jet taxied lazily down the southern end of the runway, swerved around and sped towards the north gathering momentum till I could finally feel a hollow in my stomach. We were airborne.

 

It was a steep climb and the blue mountain front was looming close. You could even spot the trees growing on the mountainside. But in a moment we left it behind. I was thrilled at the picturesque panorama of Kathmandu Valley with its pretty brown terracotta houses and prominent pagodas, which receded beneath as the jet banked almost languidly in an easterly direction.

 

The first mountain that caught my eyes, was the conical snowbound Langtang Peak, which was gleaming in the early morning sunlight. By the time Dorje Lakpa loomed on my window, the aircraft had attained its ceiling height of 30,000 feet. Dorje Lakhpa in Tibetan means "thunderbolt hand". Nearby was another splendid peak, the 19,550 ft. Choba Bamare, reigning in splendid isolation. Choba Bamare rose in the distance and seemed to fizzle out towards the east.

 

I sat tight in my seat, oblivious of the 50-odd passengers in the aircraft's cabin, lost in a world of snowy fantasy, and marvelling at the thought that we were less than fourteen miles away from those Himalayan giants, and feeling snug inside the pressurised cabin. Over the monotonous whirr of the Yeti's engines, the captains voice boomed through the intercom: "Attention ladies and gentlemen, the big peak to your left is Gauri Shanker."

 

The 23,442 feet Gauri Shanker, which is part of the Rowaling Himal Chain, was bathed in a ghostly mantle of snow and dominated the scene. This was indeed the Mount Olympus of the Orient, I said to myself. Gauri Shanker, the legendary abode of the Hindu God Shiva and his consort Parvati.

 

The Melungstse massif appeared to be blanketed with snow and looked smooth and even: like a tent covered with snow, except that a depression existed between Melungtse and its sister peak Chobutse.

 

Chugmago, Pigferago and Numbur impressed me with their virgin and silvery summits--looking placid and serene.

 

My thoughts drifted to the ageless Himalayas and their eternal silence. But my Himalayan reverie came to a momentary stop, when a tall and petite air-hostess came offering orange juice at a cruising height of 30,000 feet. It was a toast to the Himalayas.

 

From the 26,750 ft. Cho Oyo onwards, the Khumbu Range began to show their undisputed supremacy, since this range boasted of the mightiest of the mighty among mountains. As the jet flew past the 25,990 ft. Gyachungkang Peak, I was pleasantly surprised to find the steward come over to my window, point out small dotted structures against a rugged mountainside and say, "There's Namche Bazaar." I was amazed. Namche of the mountaineer's delight, and the home of the Sherpas. Namche, the village that has become a byword in mountaineering and trekking circles throughout the world--lay below us.

 

The jet lost height gracefully to give the passengers a closer view, and the snows looked hauntingly beautiful from the port side windows. The warm sunlight filtered through smack on my face. Its warmth was reassuring.

 

The 23,443 ft. Pumori Peak seemed to be soaring in the distance, and that was when I began to ogle at the familiar 25,850 ft. Nuptse peak. Then suddenly, like a revelation, I spotted the giant amongst them all: the grey, imposing triangular massif that was Mount Everest to the outside world, Sagarmatha to the Nepalese and Chomolungma--"the Goddess Mother of the Earth" to the Tibetans. There were flecks of snow to be seen along the ridge of the highest peak in the world. A trail of vapour was emanating from its limestone summit.

 

Far below the magnificent Ama Dablam peak struck me as trying to reach for the sky. But I had eyes only for the mysterious, grey and foreboding Everest massif. I recalled Mallory's words: "There was no complication for the eye. The highest of the world's mountains had to make but a single gesture of magnificence to be lord of all, vast in unchallenged and isolated supremacy.

 

The peaks Lhotse, Chamlang and Makalu continued to fascinate me. I felt thrilled to my marrow as the knowledge that we were flying over the highest mountains in the world sank into my head. I noticed that the Himalayas occurred as narrow ranges, prominently longitudinal and that the highest Himalayan chains below us were not massive elevations but narrow ridges.

 

Towards the north, as far as the eye could see, was the barren Tibetan Plateau: rightly dubbed the Roof of the World. I was astonished to note that beyond the Everest massif's central chain there were no Himalayan ranges. It was the limit--the last frontier. The bleak Tibetan Plateau seemed to blend with the horizon towards the north.

 

I could not help feeling nostalgic as the jet turned for the homeward flight. I peered at the blue Mahabharat Mountains below and the Siwalik Hills a little further south--and the extensive, fertile Terai, which blended with the azure sky. While the major 'snows' were still visible on the starboard , it was fascinating to see the hanging-valleys, aretes, cwms and magnificent glaciers directly beneath the port windows. It reminded me of a trip I had made to the Swiss alpine town of Grindelwald, where the tongue of the glacier licks almost the town. Occasionally, as the jetliner sped by, the mountain-tarns would catch the sun's rays on their crystalline surface, thereby imparting blinding flashes of reflected light.

 

It must have snowed the previous night, since the neighbouring hills, which were normally beyond the zone of perpetual snow, were also covered in varying degrees with fluffy blankets of virgin snow. One couldn't help being overwhelmed by the ecstatic and exotic beauty of these high snowbound wilderness areas that we were over-flying.

 

Continental music began to seep into the pressurised cabin and the lithe and beautifully swarthy air-hostess came down the aisle gracefully handing the passengers miniature khurkis (curved Gurkha knives) as souvenirs, with the usual compliment of sweets.

 

I could feel the captain easing off the throttles and saw the spoilers on the top surface of the port wind rising up slowly, in a row inducing a drag and causing the jet to slow as it touched town at Kathmandu's Tribhuvan Airport.

 

About the Author: Satis Shroff is a writer & poet based in Freiburg who also writes regularly in The American Chronicle (www.Amchron.com) and runs a Swiss blog (www.Blog.ch). He has studied Zoology and Botany in Nepal, Medicine and Social Science in Germany and Creative Writing in Freiburg and Writers’ Bureau(Manchester). He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Satis Shroff was awarded the German Academic Exchange Prize.

 

Writing experience: Satis Shroff has written two language books on the Nepali language for DSE (Deutsche Stiftung für Entwicklungsdienst) & Horlemannverlag. He has written three feature articles in the Munich-based Nelles Verlag’s ‘Nepal’ on the Himalayan Kingdom’s Gurkhas, sacred mountains and Nepalese symbols and on Hinduism in ‘Nepal: Myths & Realities (Book Faith India) and his poem ‘Mental Molotovs’ was published in epd-Entwicklungsdienst (Frankfurt). He has written many articles in The Rising Nepal, The Christian Science Monitor, the Independent, the Fryburger, Swatantra Biswa (USIS publication, Himal Asia, 3Journal Freiburg, top ten rated poems in www.nepalforum.com (I dream, Oleron, an Unforgettable Isle, A Flight to the Himalayas, Which Witch in Germany?, Fatal Decision, Santa Fe, Nirmala, Between Terror and Ecstasy, The Broken Poet, Himalaya: Menschen und Mythen, A Gurkha Mother, Kathmandu is Nepal, My Nepal, Quo vadis?). Articles, book-reviews and poems in, www.isj.com, www.inso.org. See also www.google & www.yahoo under search: Satis Shroff.

 

Dear Satis,

We share a common love of the Nepalese people and a desire to let the world know about their hearts and souls.  I used to lead treks to the Everest Base Camp and working with a group of Sherpas helped found the first hut system in Nepal in 1990. Present during the worst storm in memory, I was appalled by world press coverage of the foreigners who died with no mention of the many Sherpas who also perished. I returned home to write their story. Wanting to give an intimate look into their culture, I dramatized their lives in fiction--the first book to do so in the US. Linda LeBlanc, Author of Beyond theSummit, www.beyondthesummit-novel.com

 

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Samstag, 24. mai 2008

 

MADLY IN LOVE WITH VENICE (Satis Shroff)

 

It was a bright sunny morning when Claudia, Giacomo, Silvana I headed for Italy from Freiburg. The first Swiss town we went through was Basel, which is known for its university and chemical firms near the Swiss-German border.

 

The sky was a cobalt-blue as we sped through the Arisdorf tunnel. In Switzerland you have to go through a lot of tunnels. The Swiss have introduced a vignette system whereby every car has to have a sticker pasted on its windscreen at a cost of 30 Swiss francs annually. The Swiss autobahn (highway) was surrounded by breath-taking scenery, with green pastures and rounded hillocks. In the distance you could see the Alps. As you speed along the well-maintained highway you see picturesque tiny towns and hamlets with their cute church-tops. There are extremely romantic settings ahead as you watch the mountains reaching out to the lake. You see the mountains right in front of your nose with their pine forests and snows tops. You drive past the Seelisberger lake and view a magnificent mountain scenery.

 

There are pretty petite Swiss huts on the lush green slopes of the hills with pine trees and jagged peaks, which have often served as backgrounds for scores of Bollywood films. With Lata Mangeshkar’s touching and sad version of ‘Kabhi khushi, kabhi gham’ blaring from the car’s stereo CD player, we certainly felt like Bollywood stars. I was a Nepalese from the middle mountains of Nepal and Claudia was from Germany’s Black Forest and we’d met at a ballroom and latin dancing class at the university town of Freiburg. Giacomo was from Brescia, a town in northern Italy and Silvana was from Sicily, and had, as expected, a lot of jovial, southern temperament.

 

Near Luzern, the Alps appear suddenly in their majesty. When we went past the Sempucher lake I was reminded of the equally beautiful Phewa lake at Pokhara. Then came a series of tunnels. Every time you came out of a tunnel you were rewarded with a panoramic view of the Swiss Alps. Near the Vierwaldstätter lake in Luzern we went past the William Tell chapel. Tell, it might be noted, has become something of a Swiss institution ever since he shot the apple from his son’s head.

 

The Gottard tunnel turned out to be a feat of engineering but also 17 kilometres of exhaust gas inhalation. It certainly was good for the environment and local scenery but bad for the traveller’s lungs. The air was thick. There were SOS-

telephones and video-cameras at regular intervals in the well-lit tunnel. And finally we arrived in Lugano: an extremely stylish and elegant city with a waterfront--the lake Lugano. A board with the notice ‘Funiculare angiole’ cropped up. Lugano and Tessin are the Italian-speaking parts of Switzerland, in addition to north Tirol in Italy. In south Tirol the Italians of German descent, like the climber Reinhold Messner, prefer to speak German and are proud of their Teutonic traditions. A pretty blonde Swiss policewoman was busily distributing tickets for wrong parking. I had the impression that she did it with a sadistic delight.

 

 

The Italian highway is called the autostrada. It read Milano 64 km, and after Milano came Chiasso, the border town and then the San Nicolao tunnel. In Italy we had to pay an autobahn tax. ‘I love travelling to Germany by car,’ Giacomo had said once. It was only now that I understood why. In Germany there was no road tax for the autobahns, except for heavy-duty lorries, and you could drive non-stop from one part of Germany to the other without being stopped. A lot of Swiss Ferrari-owners test their newly bought cars along the route, because one is not allowed to drive so fast in Switzerland.

 

Milano had mostly brown or ochre coloured houses with bed-sheets and other clothes hanging out of the windows, like in Naples. That’s Bella Italia, I thought. There was a traffic-jam along the Milano road at 4:30 pm (rush hour) with commuters impatient to get home. We drove past the not-too-picturesque river Adda and an area with big factories coughing up a lot of smoke. There was a lot of smog in the vicinity of Milano. Suddenly, you could see the Italian Alps in the distance to the right.

 

Bergamo turned out to be a city on top of a hill and heavily cemented like a citadelle, with its pompous church-spire. You could see the marble blocks stacked together in front of a marble-quarry. A series of hillocks appeared to the right with small fortified towns on their summits and a vista of the Alps in the background. And we arrived in Brescia, the Nepalese base-camp, for further excursions in Italy.

 

It was already dark when Giacomo suggested that we drive to a small hill overloo­king the town of Brescia or Brixia, as the Romans used to call it in the old days. There were myriads of gaudy lights winking at you. One couldn’t help thinking about Kathmandu, as seen from the temple of Swayambhu. After a typical rustic Italian dinner we descended to Brescia.

 

The next day we went with Giacomo, our young amiable, bearded Italian friend, to see the Roman ruins of Brixia which proved to be very interesting. There was a Roman theatre with reconstructed pillars and tombstones. I had the impression that they were still excavating the ruins. Giacomo said that old Roman city of Brixia lay at least four metres deep under the present-day Brescia.

 

The town-council and theatre buildings were imposing. There was a bustling vegetable and fruit market in the middle of the city and it was fun to watch the gesticulations and mimics of the Italians haggling with each other. It was like the market scene at Asan Tole in Kathmandu, except that there were no cows roaming about and the women wore skirts and showed their legs and shoulders, and were not draped in colourful saris.

 

Giacomo suggested we try out a typical Brixian lunch at Sovenigo which was some 50 km away. It was a homely restaurant and it began with a soup with tortelli. The polenta proved to be a thick yellowish dish made of maize-flour.

It’s the staple diet in the north,’ explained Giacomo. And went on to explain that the word ‘polentona’ is regarded as a terrible insult when people from the north are confronted with this word by those from the south. The northeners retort with: ‘terroni’, which means something like a country-hick who’s bound to the terrain. It was akin to the eternal problems between the madhisays and paharis, the flatlanders and the highlanders in Nepal. A mixed-grill dish appeared next with roasted fowls, pork, canines and small birds. And all this was consumed with Tura and Valpollicella wines.

 

After the sumptuous lunch we headed for Verona.

 

Verona was a beautiful city, with old houses and a pompous amphitheatre in Roman-style. The alleys were crowded, it being Sunday, and the Veronese were wearing their Sunday-best and the women were dressed to kill, if one might say so, looking elegant, proud and oh-so-self-conscious. Embroidered net-stockings, black lack shoes and scarlet lips were in.

 

Who hasn’t heard of Romeo and Julia? But few people know that the Venetian writer Luigi Da Ponte created in 1500 the tragic Romeo-and-Juliet story. And William Shakespeare made the eternal drama out of it. Every year you see tourists on their way to Julia’s memorial, to the famous balcony of Julia and to Julia’s grave.

 

You still see the buildings from the Roman times in Verona such as: the Roman theatre, the Borsari gate, the Porta dei Leoni, the arch of Gava. And the bridge that was frequently destroyed and repaired: the Ponte Pietra and naturally the arena. The big amphitheatre with its 72 arcades, which functions today as a summer stage for world-renowned operas and ballet, was built in the first century. During the Roman times, it was the arena where ferocious animals and gladiators fought. Today, the streets approaching this arena are packed with camera-wielding tourists and strolling Italians.

 

Outside the city, you still see the ancient city-wall, which was constructed for defence purposes. At this stage their car had developed thirst and started snorting and fuming. It had to be cool down and watered. We stopped near a sprout and admired the pedestrians and the buildings and then drove on towards Venice.

 

There was an impressive castle to the left with walls that conjured up images of the Great Wall of China. Castles cropped up every 20 kilome­tres. There were miles and miles of vineyards. In the Monti area we went through at least three tunnels. We had to pay another highway-tax up to Chiogga. There were dry patches of land along the way which normally get soaked up by the sea during the tide. The waterway was marked with wooden poles painted red and white.

 

Chiogga is a picturesque and romantic fishing-town in the southern part of the lagoon. It dates back to the Roman times. The main attraction is the Corso del Popolo, where the most important buildings are located: the Barock church St. Andrea, the gothic grainary. The St. Martino church is an excellent example of brick-gothic architecture.

 

Chiogga is connected with Sottomarina by a dam, which in turn is an Adriatic bathing resort with a beautiful beach. At the entrance of the Adriatic harbour in Chiogga, where we intended to spend the night with some Italians friends, we had to go past a check-post. I naively asked the purpose of the check-post, to which Giacomo replied, ‘Oh, from here it is possible to take a boat to Yugoslavia.’ Our charming and garrulous guide talked the Italian police over and we drove past in no time. I wondered how Ludmilla Tüting would have faired with her polaroid-number at the Italian check-post, because she mentioned in one of her Nepal guide-books that it helps to have a polaroid camera when one goes to the Nepalese countryside. ‘The Nepalese just love to see themselves in instant photographs,’ was her explanation two decades ago. It’s digital pictures now.

 

We were given a warm welcome by the skipper Luigi, who ran a 5-boat sailing school, and his German-speaking wife in their beautiful cosy house with a fire-place that was already crackling. We had, what the Germans call Schollen (plaice), tasty self-made Italian bread with butter, cheese and noodles with parmesan cheese and a birthday cake too. Giacomo, who turned out to be an excellent troubador, played Luigi’s guitar and we sang English and Italian songs late into the night.

 

We slept in one of the school’s boats, a moderate affair with six sleeping berths. I slept very well in spite of the fact that it was a bit chilly. There was a strange toilette on board where you had to use a handle to pump the water. The tap had to be pumped with a foot-pedal, like in one of the French trains..

 

The next day we went to Chiogga, which has three parallel canals cutting through the town. There were pretty arched bridges, and nearby there were Italian vendors with stalls displaying Mediterranean fruits, vegetables and fish. It was a bright day, and we could feel the bustle of this small sea-town as we went about our errands. There were fishermen drying out their nets and Italians talking animatedly. I took a photograph from the bridge and a burly moustachioed Italian in a two-piece suit who came in the way and said, ‘ I’m sorry’ with a smile and touched the tip of his hat and walked away, like in a Fellini film.

 

As we took a walk through the town’s main street, we noticed the Italians talking in small groups. Most of them were men. A macho society, one is likely to say. The women were probably in the kitchen or in the church or with their children. You see old, dilapidated houses, people staring at each other from windows and balconies. We noticed, however, that there was life there. The noise coming from the street, the children playing and emitting screams of delight. In the narrow lanes you saw the ubiquitous clothes-lines stretching from one house to another, a sight that’s unusual in German towns, except during the carnival celebrations (Fasnet) when the houses are decorated with colourful flags, like the ones during the Buddhist Losar celebrations.

 

We changed money at the local bank in Chiogga and learned to our dismay that it was dead slow with its service and pretty crowded too. The Nepal Rastriya Bank isn’t fast either, I thought. From Chiogga we headed for Mestre, a colourful harbour town on our way to Venice.

 

MASKS AND COSTUMES

 

Jetzt sind wir bald in Venezia,’ said Giacomo, after all we were out to enjoy life in Venice, as we went past the Guarda di Finanza building. "Bella Venezia!" shouted Silvana, stretching her hands in the process. I remembered the time I’d come to Venice in a bus from Rottweil. Most of the passengers had spoken with heavy Swabian accents. The Swabians are a jolly folk with business acumen, and they’d laughed and cracked jokes and poked fun at all and sundry. The British would have looked stuffy in their presence, I had thought.

 

I read aloud, "Linea direta autostrada" written on a big sign-board. It always fascinated me to read boards written in foreign languages. In Italy you still have to pay toll on different parts of the highway because they are owned by private persons. We went past Mailand, known for its Theatre Scala, the Verdi museum and one of the biggest railway junctions in Europe. There were endless rows of factories to be seen en route, and then we were relieved by the sight of the snow-capped mountains of the Italian Alps against a blue sky.

 

We were excited about the carnival in Venice. Unlike the noisy carnival in Germany and Switzerland, in Venice it is serene and this ancient, historical town in the lagoon with its many bridges, palaces and buildings, waterways, gondolas becomes a magnificent background for the festival of costumes and masks. As Shakespeare said in "As You Like It": All the world's a stage and all the men and women merely players. Venice at carnival-time suddenly becomes a stage with performers from all over the world, each playing his or her role with dignity and cool, in exotic and extravagant costumes. Nonchalance is the order of the day.

 

Venice has always had a special meaning for everyone. For Nietzche it was another word for music. When you see all those costumed and masked people from Italy and other parts of Europe, you are inclined to ask: do they hide their daily lies and lives behind them? Even the ugly become beautiful during the carnival, adorning themselves with finery in brocade, chiffon and yards of silk, and the beautiful wear hideous masks. The ghastlier the better.

 

As our car approached Venice and went past the graveyard of St.Michael, Claudia and Silvana said that they smelt the sea. A huge Campari ad appeared to the left as we sped along the bridge to Venice. There were seagulls circling around hoping for tit-bits from the tourists. A series of rusty cranes appeared and right near the harbour was a turquoise coloured boat, loaded with kegs of red wine. The cost of the ferry to Venice was 10,000 lire, before the euro was introduced.

 

We drove through Mestre, which was rather polluted and had a number of dilapidated and unfinished buildings. That's because the Italians haggle while constructing their houses. The more you haggle the more it takes time, and the lesser the costs? Giacomo said, ‘They try to press the price of cement, wood and building materials.’

 

The lagoon to Venice was closed and the Venetians were breeding mussels and clams. The colour of the water reminded me of the Bagmati and Vishnumati rivers of Kathmandu valley. There were a few ships and containers at the ferry harbour, which was connected by train and road.

 

We put up at the Sheraton in Padua, because it was rather difficult to get rooms in Venice itself during the carnival. In the evening we went to do the sights of Padova, as it is called in Italian. The huge dome of the Basilika was impressive. In front of the Basilika were scores of pigeons and the tourists were photographing them. There were pretty cafes and restaurants around the Basilika. We entered a building and saw a huge congregation of Italians attending the mass. There were priests at every corner and the pious catholic Italians were doing their confessions with earnest faces. It being a university town, like Freiburg, there were many young students in the streets.

 

We then left Padua and drove past the blue snow-capped mountains of the Monte Crappa. Typical Italians houses fleeted by and industrial complexes appeared and all the while we had canned music: Eros Ramazotti`s scratchy, passionate Latin-lover voice. In Germany his fans call him "Ramazottel".

 

We left our cars and headed for Venice. It was an enticing, ravishing Venice full of fantasy, illusions and excitement. At the Piazza San Marco there were extravagantly clothed people with and without masks to be seen. Faces and costumes that conjured up images of the times when Venice was flourishing and was a world power. There were sheikhs with a row of beautiful harem ladies, children dressed in the fashion of Bertolucci's "The Last Emperor", Gieshas, Robotcops, Batman and Robin, Spiderman, Mr. Incredible and his whole family, Swiss and German tourists dressed as barocque noblemen and ladies with powdered faces and a lot of silk. There were at least a dozen people dressed as the Doge, bearing masks and dark clothes with cloak. It was the Doge who ordered all the gondolas to be painted black in 1562.

 

We crossed the Bridge of Sighs and there was laughter as the passengers emitted feigned sighs. The unique Venetian atmosphere had captivated them. We headed for the Piazzo San Marco and further in the direction of the Piazza Academia through wind-swept alleys and crossed a good many bridges.

 

You have to slow down your pace in this lagoon-city to take in the optical fare spread for your delight. Every now and again you come across people in breathtaking costumes from another century, and you look at them deep in their eyes. The pair of eyes behind the mask stare at you. You feel it. And in a moment the magical contact disappears. Thoughts swerve in the air. You realise you need more than a pair of eyes to take in the ancient backdrop of Venetian palaces, houses, bridges and captivating canals of Venice.

 

Claudia, Giacomo, Silvana and I walked along the Academia corner, crossed the Canale Grande and admired the many Venetian art galleries and the Guggenheimer collections with works of: Picasso, Matisse, Mondrian, Kandinsky, Klee, Miro, Moore and Pollock to name a few.

 

After all that we were a bit tired of walking around and entered an Italian cafe and discovered that there were a lot of American tourists. Some thick-set Venetian fishermen dropped in and the atmosphere became lively. It was interesting to watch the Italians talking and discus­sing. The gesticulating hands, the facial contortions and the pitch

of the voices rising in crescendo along with the consumption of grappa and wine was amusing. Even if they have

nothing of relevance to say it sounds important and passionate. The coffee, chocolate and sandwiches and grappa (Italian raksi) were excellent.

 

We strolled towards the Piazza San Marco. Dusk was falling and the Italian monuments took on a new golden hue. Every few steps you could see costumed people walking by leisurely. We couldn't care less that we had cold feet. Gusts of icy wind blew in every alley. We were out to celebrate, and be a part of the Venetian carnival, and nothing was going to stop us. Ah, Venice, where Thomas Mann wrote his ‘Death in Venice’ in 1911 and now a Donna Leon writes fiction about murders in the canals of Venice.

 

At the Piazza San Marco, which is the saloon of Venice, there was a great deal of tumult, and a sea of humanity was gathered there. Costumed figures were posing elegantly in front of the historical buildings. As soon as someone started posing, a swarm of professional and amateur photographs would swoop down on him or her with their digital and auto-focus cameras, camcorders and throw-away ones. The costumed and masked figures would change their positions slowly and gracefully, moving their upper extremities with controlled gestures.

 

The Venetians have worn their classical costumes from the times of the Serenissima and the Doges. The entire court was present. And the tourists came from another epoch. There were younger tourists who were having a good time disguised as dollar-coins, scarlet plastic shampoos, or ecology-conscious ones carrying garbage bags draped around their torsos.

 

Later, Giacomo said at the Sheraton, "If I were a Venetian I would run away from this revelry and artificial merry-making." He hails from Brescia and shuns the tourists. When the Karneval tourists come, the Venetians make for the open spaces, especially the Alps to do a bit of skiing. Far away from the maddening crowds. Venice receives 12 million tourists per year.

 

Some German tourists were rather rude, as they jostled for better camera angles like the paparazzis running after prominent people, but the costumed figures were kind, patient and graceful as they posed near the Venetian fountains and pillars. It was so wonderful to discover the various alleys and water-lanes with their cute little shops. There were gondolieros waiting for passengers and hotel guests with immaculately dressed bell-hops, waiting for the water-taxi to arrive. A gondoliero earns 75 euros for 25 minutes, and 1000 euros per day. Venice’s canals are rather congested with its 20,000 boats. And there’s a speed limit of 11 kmph in the lagoon, and the water-police are always around the corner with their laser speed checks. However, the biggest waves in the lagoon are caused by the police themselves.

 

In Venice you try to take in the visual feast that is spread in front of you with your all-seeing-eyes. You look at the masked ladies and gentlemen dressed in the clothes of the Doge and Marco Polo and the Middle Ages, and if you look deep enough you might see the blue, brown or green eyes flash back, or twinkle at you. This flirting and coquetting is done in Venice with dignity and a certain nonchalance. Claudia danced with an elegantly dressed Doge and I danced the fox-trot with a masked lady to Frank Sinatra’s ‘New York, New York.’ After the danced was over I thanked her for the dance and asked her if she was a Venetian lady. She replied in English with a heavy Bavarian accent, ‘I’m sorry to disappoint you, but I’m from Munich’. I told her Claudia and I were from Freiburg and we had a good laugh. One meets tourists, and not Venetians, in Venice.

 

There is no chance of getting lost in Venice because there are yellow signs pointing to the Piazza San Marco, the Rialto Bridge or the other sights at all important junctions and corners. But at night it is a different matter. It's dark and you might get the creeps, with all those long shadows thrown in the alleys of Venice. Venice sleeps at night.

 

----------------------------------------------------------------------------------------------------------------- Satis Shroff writes in German and English, and lives in Germany according to the motto: once a journalist, always a journalist and has written over a period of three decades, what the Germans would call a “Landesumschau,” for his readers with impressions from Freiburg, Venice, Rottweil, Prague, Paris, London, Frankfurt, Basel and Grindelwald. Satis Shroff has worked with The Rising Nepal (Gorkhapatra Corporation), where he wrote a weekly Science Spot and wrote editorials and commentaries on Nepal’s development, health, wildlife, politics and culture. He also wrote weekly commentaries for Radio Nepal. He has studied Zoology and Geology in Kathmandu, Medicine and Social Science in Freiburg and Creative Writing under Prof. Bruce Dobler, Pittsburgh University and with Writers Bureau (Manchester). He was awarded the German Academic Prize.

Read his articles, essays, poems and book-reviews at www.americanchronicle.com and its associate of twenty syndicated newspapers, www.boloji.com, www.yahoo & www.google under: satis shroff. His anthology of poems and prose ‘Between Two Worlds(Satis Shroff)’has been published by www.Lulu.com and his German anthology will be shortly published by the Frankfurter Verlag..

 

 

 

von satisshroff
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Samstag, 24. mai 2008
link 

Wer den Dichter will verstehen

Muß in Dichters Lande gehen.

- Goethe

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

 

LIKE PROMETHEUS AND ICARUS (Satis Shroff)

 

Up and up we flew exultantly

Towards the Himalayas.

Kathmandu, Bhadgaon and Lalitpur

With their palaces, pagodas, shrines,

Brick houses and hotels ,

Lush green fields in the outskirts

Of the valley,

Were becoming smaller and greener.

 

For a moment in my mind

I was the dragon that rides over the clouds.

I was Prometheus,

The saviour of mankind,

Who gave mortals fire.

I was Icarus,

Flying away from Crete.

 

As I peered at the majestic silvery Himalayas,

I felt my insignificance in the vastness that unfurled below me.

How many climbers from the West and East,

How many Sherpas and other ethnic porters

Still lie in the crevasses and Himalayan glaciers?

 

The earth is below us,

And receives us.

I have a feeling of smallness,

Humility, as I alight from the jet.

I’ve seen and felt the spell of the mighty Himalayas,

And what’s beyond the clouds in the sky.

A strong, deep, religious experience,

For I had trespassed the Abode of Snow,

Himalaya.

The Home of the Gods.

 

*****

 

MUSIC AND MUSE (Satis Shroff)

 

Pillows of silk, sheets of white satin

A world of lights and colours,

Of precious spices, exotic fruits

And music.

A world of joy and merrymaking

Behind the Rana palace curtains

In Kathmandu.

 

I’ve learned the mystery of love

And buried my face in her lap.

Penned poems in the white heat

Of passionate moments,

Till she cried in ecstasy, ‘How wonderful.’

 

Glossary:

Ranas: The Ranas were fir former rulers of Nepal.

 

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

 

WITHOUT WORDS (Satis Shroff)

 

We speak with each other

A wonderful feeling overcomes me

And I’m touched to the roots of my existence.

As though it’s a doubling of my existence.

It becomes a passion

To speak with each other.

 

Our lives are filled with togetherness:

With ourselves and our children.

I discover myself in you

And you in me.

Where one is at home

In the company of the other

And vice versa.

 

Where you can be the way you are,

Where I can be the way I am.

Our tolerance for each other is crucial.

There are moments when one forgets time.

We speak to each other without words.

It’s not sung,

It’s not instrumental chords.

 

Just our hearts understanding each other.

In tact with each other.

Our eyes speak volumes

And a nod is enough.

 

*****

Life is a Cosmic Dance (Satis Shroff)

 

My soul is a passionate dancer.

I hear music where ever I am,

Whatever I do.

I hear the lively rhythm beckoning me to dance.

Sometimes it violins and Vienna waltz.

At other times a fiery salsa.

A Punjabi bhangra or a slow fox.

An Argentinian tango or a romantic rumba.

 

Life is a cosmic a cosmic dance.

With its kampfmuster

And its own choreography.

We have people around us.

We look at each other,

Oblivious of the others.

Mesmerised,

Drawn together by an invisible force.

 

The Flamenco guitarist wails,

‘Life is an apple,

Pluck it,

Eat it,

And throw it away.’

 

******

 

Patchwork Kaleidoscope (Satis Shroff)

 

What’s happening around us?

Lovers getting united,

Only to be separated.

Champagne glasses are raised.

We look deep into our eyes,

Our very souls.

There are reunions

But with other partners and families.

Patchwork families,

With tormented and bewildered children.

Marriages between gays and lesbians,

Adopted children to give the new bond

A family touch.

 

A colourful kaleidoscope unfurls before our eyes.

Do we know enough about relationships?

You and me.

Me and you.

Till death do us part?

Or till someone enters your or my life,

And takes my breath away.

Or yours.

 

 

Freiburger Lyrik: A House of Our Dreams (Satis Shroff)

 

Let’s build a house of our dreams

Away from the narrow-mindedness of Zähringen,

Away from the new-rich Siberians,

Who are arrogant to the children,

For she comes from another world,

Where children are to be punished and drilled,

To be seen but not heard.

 

Away from pharisaers who say:

“Guten Tag” with a feigned smile,

When they mean “Wish you a bad day.”

The neighbour from the East Bloc,

Who doesn’t want children to be children,

But obedient, quiet zombies,

Who prefers to have a child locked up

In a dark cellar.

Egoistic, eurocentric, stern people

In the autumn of their lives,

Who have forgotten they were once children.

 

Let’s build a house,

With new sympathetic neighbours,

Who have children of their own,

And not a one-eyed jaundiced one,

Who works all day on his property:

Drills, hammers, sprays, makes noises,

Grills, turns on his ghetto-blaster loud all day,

Calls it “German culture,”

Laughs at others,

Earns fast bucks,

Without paying taxes.

And ‘forgets’ the euros he receives,

For he never signs a receipt.

Lives according to the principle:

“No receipt,

No memory.”

 

A neighbour who keeps ferocious big dogs

And half a dozen straying cats.

If one comes under the tyres

Of a passing car,

His wife gets another.

Junk food, noise pollution, vulgar laughter,

People with no future,

No niveau, no culture,

No Bildung, just building where they can,

Every inch of space,

Laughing at all and sundry.

An arrogance that’d make the Gods cry in shame.

Crude language and threats,

 

That’s not my Germany of poets and thinkers.

That’s not the elaborated language code,

We were taught at our Alma mater.

A subculture that doesn’t tolerate the mainstream,

Music, literature and aesthetic lifestyle.

Der Kluge gibt nach.

Let us light a candle,

Than curse the darkness

That surrounded us

Half a decade long.

Let’s finally build a house of our dreams.

 

Glossary:

 

Alma mater: university, school of learning

Bildung: education

Der Kluge gibt nach: the clever person gives in

Guten Tag: good day

 

 

Cosmic Soul (Satis Shroff)

 

E=mc2

Your body is a mass,

When you decease,

It becomes a mess.

Putrification.

 

Your soul,

Which never had a beginning

And never has an end

Lives on as energy,

Travels with the speed of light,

To be one with the cosmos,

Leaving behind families,

Friends and relatives.

People and emotional experiences

Of this small transitory world.

 

Was it an illusion,

This worldly maya,

With its ethereal charms?

Did you live

Or were you already dead?

Unanswered questions of humanity,

As the soul leaves your body

And heads for the vast,

Unfathomable cosmos,

Like a blitz.

To transform into energy.

What came first?

The light?

The energy

Or the mass?

 

 

Author Biography Information: Satis Shroff’s anthology “Katmandu, Katmandu” (http://www.Lulu.com/satisle) is about a poet caught between upheavals in two countries, Nepal and Germany, where maoists and skin-heads are trying to undermine democratic values, religious and cultural life.

 

Satis Shroff has been a journalist since 1973. He worked with The Rising Nepal, an English daily in Kathmandu, as a features editor and knows the media and politics in Nepal as an insider. He is a writer and poet based in Freiburg (poems, fiction, non-fiction) who also writes on ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Science in Germany, and Creative Writing in Freiburg & Manchester. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Satis Shroff was awarded the German Academic Exchange Prize.

 

What others have said about the author:

 

Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).

 

 

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Samstag, 24. mai 2008
 

LIVING WITH AIDS IN GERMANY (Satis Shroff, Freiburg)

 

 

"It's the 1st of November (Allerheiligen) and I ask myself: why do you give the dying company? In all those years I haven't visited a single grave. I can't let go of my clients before they die. I just can't bear to do it after a certain amount of deaths through Aids." This was what the guy at the local aids assistant center in Freiburg said to yours truly when I paid him a call.

 

How does a person afflicted with Aids feel and what does he think about himself, his family, the society and what sort of help does he get in Germany? These were the questions that I posed to HIV-positive people living in a kind of commune run by the local Aids-Hilfe in Freiburg (Southern Germany). The Aids-Hilfe is a pan-German institute which helps HIV-infected people.

 

The clients were in the age group 26 to 46 and some of them were drug-addicts in the past, some were chronic alcoholics, and most of them were from the middle and under-class Germany society with bi-, homo- and heterosexuals tendencies.

 

Even though it´s possible to protect oneself from contracting the HIV- infection, Aids still marches on. We know that it´s a disease with an unusual latent period and that the full clinical Aids leads to death. And yet we point our finger towards the minorities of the society: homosexual and bisexual men, fixers and prostitutes. In the media there´s a tendency to individualise the risks of HIV-infection, and such a stance doesn´t promote a collective coping behaviour. The infected and the aids-afflicted are still stigmatised and discriminated.

 

A closer look reveals that every one of us could contract HIV-infection and it has psycho-social connotations. Only a massive campaign in which parents, teachers, lecturers, medical doctors, social workers and trade-unions work together can achieve some degree of success. This campaign should be launched at school and college levels, in the tourism industry and other industrial and administrative sectors, in order to eliminate the half-knowledge and angst, and to motivate self- responsibility, and to avoid the risk of getting infected.

 

Take Stefan W. 46 for instance, a blond male nurse. Stefan had undergone the Aids-test in 1985 and found out that he was HIV positive. He said, "I was scared then, because I´d read an article about Aids in "Der Spiegel". After that I decided to do an Aids-test, because I couldn´t bear this fear and indecision. And when I came to know the positive result, I felt miserable and alone in this world."

 

I asked him whether his family had supported him.

 

I had problems with my parents who didn´t show any sympathy towards my homosexuality. I even lost two brothers, because they couldn't live with my Aids-problem. I was really stigmatised.

 

How did you come to the Aids-Hilfe and what did you expect?

 

For a while I had to take care of myself. It was in 1988 that I contacted the Aids-Hilfe. My aim was to get to know other HIV-infected people and to see what they offered in terms of aid. I met a nice female social- worker, who helped me a lot by telling me about dying and death. We talked about what I was to expect when I develop Aids fully, how I could relax and how to behave with my sexual partner. It was here that I received real social -support. I feel good today and I can talk about my HIV- infection openly. I don´t have to hide myself anymore. The aids-help organisation gave me a full-time job and I give advice to others. Some clients want to have a HIV-infected person as a counsellor, because they feel more accepted this way.

 

Did the Aids-help give you a new insight?

 

I know today how to react to the signals from my body. One has to create or find an environment where one can relax. I try to avoid people who don't support me. When you have Aids, you have to go from one extreme to another. I always advise others that it pays to live".

 

I met Wolfgang K., 26, a bar-keeper and waiter. He said he knew that he was bisexual since the age of 15. He thinks that he infected himself through a man. He admitted having had one-night stands with different men. He also said he had a junkie-phase and had done needle-sharing a lot of times.

 

Wolfgang says, "I came to know that I was HIV-positive on December 13,1994. I was in Freiburg at that time and went to the Aids-Hilfe and managed to get a place in this commune. I still have contact with my mother. She lives with another man. Since it was shortly before Christmas, I felt obliged to tell her before Christmas. My mother was in despair and very concerned and understood my situation. She supports me morally as usual, but I know that it´s difficult for her. She maintains her calm outwardly, but she trembles inside. I know it.

 

What did you expect from the Aids-Hilfe and what did they do for you?

 

Wolfgang said, "I expected information and personal help from them and I got it, but a bitter taste remains nevertheless. The commune isn't ideal for me. In the sport- group a lot of people wear masks and pretend to be happy and cheerful. I like riding my bike and go to swim and am relaxed. I´m a Bhagwan-disciple and practice my meditations twice a day. Ever since I started doing my meditations, I haven´t even caught the common cold.

Do you find everything negative here?

 

When I get the blues - when I´m depressed - there´s always someone in the house with whom I can talk. For me, the commune is an emergency landing pad. I want to study something else that´s why it´s cheaper for me. If I live here two years I´m entitled to a social apartment in Freiburg. As a HIV-infected person, I can´t carry on my sexual activities. I want to cure myself through my meditation and self-hypnosis. I have a T-helper cell count of 875, which is much better than anyone´s here.

 

How much rent do you pay here and how many euros do you have to live on?

 

The rent here is exorbitant. We have to pay 120 euros per person. Then we have to pay 15 euros for the electricity and 100 euros for the advisers. That makes 235 euros without the telephone. We get money from diverse sources: the joblessness-assistance, apartment-aid, food- and social -allowances. I live with only 150 euros a month.

 

Did the Aids-Hilfe help you to win a new perspective?

 

Through the Aids-Hilfe I´ve become positive-thinker. My basic fear of Aids has vanished. I find it good that we have personal contacts here and that they take us to seminars for further-training on Aids, so that we can understand and cope with the disease better.

 

Franz P., 38, is a salesman, heterosexual and came to know that he had Aids a decade ago.

 

I asked him," How did your family react? Did they support you?"

 

Franz: "My mother cried buckets of tears when she learnt that I was infected. My wife, who was then pregnant, ignored it till she got the child. Both mother and child were HIV-negative, by the way. After the birth we used contraceptives when we had sexual intercourse.

 

You said that you live alone now. Was your disease the reason for the separation from your spouse?

 

Franz: "Actually my drug-problem was the main reason. I had angst and that´s why I started taking drugs again. My wife´s father died of cancer and my wife didn´t want our son to be confronted with my Aids-problem. We lived in a small village in the Black Forest and I tried to live a normal, social life. In summer 1991 I had an infection of the lungs and came to Freiburg. In autumn 1992, I was invited to a brunch at the Aids-Hilfe and met the social worker and the others and was happy to get an apartment.

 

How do you find your daily life in the commune?

 

The social worker handles the financial and other bureaucratic aspects and we have brunch thrice a week, during which we talk about ourselves. We don´t have a structured life here. Everyone does things and is responsible only to himself. Our rooms are private and everyone has to knock on the door and when someone says "No!", it means no, without reasons. There´s a pecking-order not only in the society outside but also here. On the top of our hierarchy we have the haemophilics, then the gays and at the bottom the junkies. The heteros lie between the haemophilics and the gays. I find that one is accepted when one says one's HIV-infection was due to constant changes of female partners, than when one says it was caused by an infected-needle.

 

What did you expect from the Aids-Hilfe and what did you get?

 

I wanted to have information about Aids and contacts with other HIV-infected people and naturally psycho-social support. The social-worker accompanied me to the hospital, through the jungle of red-tape and helped me in daily life. We are allowed to live in the commune till we are physically and mentally fit and can take care of ourselves and our lives. It can also happen that some of us die here. The death-rate is 15 %.

 

I find that the Aids-Hilfe does predominantly preventive work. There had been a lot of in-fighting in the organisation, but now it´s all quiet. The social-workers have high ideals but there's also a commercial aspect to it. I'm looking for another apartment and want to go on living.

 

What would you advise other people in terms of preventive measures like safer-sex, being faithful to each other, no sex or social expectations?

 

It sounds good but I find people should be open to themselves and to the others. When they are infected they shouldn't practice a double moral. They shouldn´t try to ignore the matter. The infected should let themselves be guided by their inner feelings. I think the infection destabilises one´s self-consciousness. In the commune I've stabilised my psyche, and this is ignored by modern medicine. I live here with people from different social structures and milieu, and we have one thing in common: the HIV-infection. It's possible to live out one's ego, because there´s no community-life. It's every man for himself and the social-worker for us all.

 

Bruno K.,27 is a mason and was a drug-addict since the age of 13. He'd taken soft drugs and worked at a construction- site and carried cement-sacks on his back, was tired after the work and needed stronger stuff that hash and alcohol. He got Valeron-N from a doctor (10 bottles at once), because the doctor "was too lazy to look up the Red-List. He can't cope with with the society and can't live legally. But he's glad that he has a substitution-identity card now. He was and searched by the police six times a day, because he was well-known as a junkie. He left his parents' home at the age of 15.

 

How did your mother react when she came to know that you were HIV-positive?

 

Bruno: "That can't be true!" was how my mother reacted. She didn't reject me because of the infection but because of my long, unkempt hair. She said that she´d refuse to see me as long as I had my long hair. She circulates in high-society. I find such people false and hypocritical.

 

When and where did you know that you were infected?

 

I came to know that I had the HIV-infection when I was in jail. I and my girl-friend wanted to contract Aids wilfully, and we left our injections and needles where we´d used them.

 

What drugs do you take?

 

I take Methadon, Flanitrazepan and Testosteron, because I've become very lethargic due to the substitution therapy. I can sleep sixteen hours a day. When I´m so tired through the substitution-therapy, I find it difficult to get in contact with women. He points his index-finger at his big TV-set and says," In that box they show Aids-ads in every channel and the people have become tolerant due to the TV-spots.

 

What do you think of therapy?

 

I haven't done a therapy. It's all useless. The judges give you a jail-sentence instead of a therapy these days. I was in the drug-scene previously and have made my experience with 3.6 grams of heroin. I oscillated between life and death. I realised that I wasn't ready to die. Now I have nothing to do with drugs. I smoke hash now and then.

 

Are you trying to reintegrate yourself socially, and trying to get a clear picture about your own situation?

 

I hate nothing more than this society. I believe in God, but I hate the church. I was born in the wrong century. I wait and contemplate that there are at least 100 ways of killing myself. But I'm alive. As soon as the Aids-symptoms get bad and I can't take care of my own interests, I'll take the necessary measures and end my life.

 

Did you get good tips from the Aids-Hilfe?

 

I didn´t get any advice from them. I got good and useful advice from the social-worker. When it comes to a quarrel, the social-worker always has the last word. I have a generation- conflict with the social-worker, because I love wearing old, torn jeans with slits, and she sounds like my mother. My long hair and torn-jeans are a form of protest against the mainstream.

 

What plans do you have for the future?

 

I'm satisfied as long as I can live, can move about and decide for myself. I can be blind through Aids. In that case I'd prefer suicide (Freitod). I can't bear the artificial, insincere compassion and sympathy of the others when I have pain, and when I can't fight back. I'd rather shoot myself before that happens. Despite all that I find life worth living and we can only bring changes as long as we live. The chance that a wonder-drug will be discovered is slim. I have no angst as far as death is concerned. It's the pain that I'm scared of, and the fear that I might be helpless...

 

Eberhard N.,36, is an electro-specialist heterosexual from Stuttgart. He knew he had the HIV eight years, and he lives in Freiburg since half a year and was nine months at the Aids-Hospice in Oberhammersbach.

 

Do you know how you infected yourself?

 

I had a girl-friend named Petra and she was also HIV-positive. She didn´t care less. I was behind bars for 18 months because the police caught me with drugs. I´m a dry alcoholic. At that time, I didn't have anything to drink. A junkie friend offered us heroin and we used the same needle. The bloke was positive and gave us his needle.

 

How did your family react?

 

They shoved me off. In 1993 I landed in the Hospice and my family visited me there. I telephone my mother every week. She wanted to visit me in December 1994 and now it's August 1995, and she hasn't showed up as yet. I have liver-cirrosis and it would mean my death if I'd drink.

 

How did you come to Freiburg from Stuttgart? Who helped you?

 

I'm a well-known alcoholic in Stuttgart. I got in touch with the Aids-Hilfe through the Hospice. I got an apartment and received help from Freiburg. On Christmas I even received a financial shot from a girls' school. I bought a stereo-set with the money, because I can't live without music.I like Neil Young.

 

Do you take medicines? What are your future plans?

 

I take only Hepaloges N ( a plant-based liver-remedy). I find that a healthy psyche is the best medicine against disease. One ought to keep one's hands away from medicines. I live for now and today. What´s the use of making great plans? How do I know what it's going to be like in a year? I live intensively though. My thoughts are good. I smoke a joint or a pipe now and then. I don't drink. I haven't given up as yet. One should keep on fighting. One can die fast---in a matter of days. When I was at the Hospice, I thought I was lost. I'm a Pink Floyd fan too and went all the way to Strassbourg (France) to attend the concert on the 9th of September 1994. One has to gave a goal. I want to live here, because after two years I can get a new apartment. And I want to have a girl-friend...

 

"There's a lot of stress involved in working with Aids-patients because one is confronted with difficult situations. You have to make quick decisions and ask yourself later: was it necessary or not ", says the guy of the Aids-Hilfe Freiburg. It´s a life- and work-situation. The social workers have to give hope to the infected clients and then see with their own eyes how they deteriorate physically and mentally. How does a social worker react to the deaths?

 

He shrugged his shoulders and raised his hands up and said, "It's the 1st of November (Allerheiligen) and I ask myself: why do you give the dying company? In all those years I haven't visited a single grave. I can't let go of my clients before they die. I just can't bear to do it after a certain amount of deaths through Aids..."

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Montag, 14. januar 2008

 

HINDUISM IN NEPAL (Satis Shroff, Freiburg)

 

Hinduismus ist das Ergebnis eines langwierigen Entwicklungsprozeßes. Hinduismus ist nicht nur eine Religion, sondern eine philosophische Weltanschauung und eine bestimmte Art zu leben. Hinduismus hat seinem Ursprung etwa 1000 v. Chr. Es war die Religion der nach Indien eingewanderten arischen Stämme. Diese arische Eroberung Indiens vollzog sich über viele Jahrhunderte. Im Verlauf der Zeit kam es zu einer allmählichen Verschmelzung der arischer Mythologie und Geisteswelt mit der der Einheimischen.

 

Naturverehrung ist bei den Hindus und Buddhisten Nepals und Indiens weitverbreitet. Hügel, Flüsse und Seen, Pflanzen und Bäume werden als Wohnsitz der Gottheiten, als günstig für Meditation betrachtet. Zahllose solcher Orte gibt es in Nepal, und ihre Heiligkeit wird täglich durch Rituale verstärkt. Als besonders heilig gelten Flußquellen und Einmündungen von Nebenflüssen. Sonnenstand und Mondphasen werden vergöttlicht, und den Gottheiten sind Tierinkarnationen zugeordnet. Der Unterschied zwischen Menschen und Tieren, belebter und unbelebter Natur wird als graduell und nicht wesensmäßig angesehen.

 

Die Quellen des früheren Hinduismus sind die Veden, eines der ersten literarischen Werke der Menschheit überhaupt. Die Veden1 sind in vier verschiedene Veda unterteilt:

1. Rigveda: Der Veda der Verse, das Wissen von den Lobeshymnen, der göttlichen Offenbarung.

2. Samaveda: Der Veda der Lieder, das Wissen von den Gesängen.

3. Yadshurveda: Der Veda der Opfersprüche, das Wissen von den Opferformeln.

4. Atharveda: Der Veda des Atharvan, das Wissen von den magischen Formeln.

 

Den vier Veden-Sammlungen folgen:

Brahmanas: Ritualistische Bücher in alter Sanskritprosa mit Erläuterungen über das Opfer; sie sind sehr wichtig für die Geschichte des Opferwesens.

Aranyakas: "Waldbücher", weil sie wegen ihres geheimnisvollen Inhalts in der Stille der Wälder gelernt und erwogen werden sollten.

Upanishads: Enthalten die in vertraulichen "Sitzungen" dem Schüler übermittelte Geheimlehren über Gott, Natur und Mensch. Das ist der Vedanta, der "Abschluß und Inbegriff des geschauten göttlichen Wissens". Diese spätvedische Literatur von riesigem Umfang enthält Bestandteile aus frühester Zeit und wuchs, bis sie um 500 v. Chr. einen gewissen Abschluß erlangste.

 

Die Bhagavadgita: Gehört zu der umfangreichen epischen Literatur, die aus den Epen Mahabharata und Ramayana besteht. Genauer gesagt ist sie ein Teil des Epos Mahabharata und umfaßt in dessen sechstem Buch (Parvan) die Kapitel 25 bis 42. Sie besteht also aus 18 Kapiteln (Gesängen), wie denn auch das ganze Epos 18 Bücher hat. Gerade das Mahabharata weist nun neben der eigentlichen Handlung zahlreiche Einschübe von Legenden, Episoden und didaktischen Stücken auf.

 

Die vedische Religion kannte keine Kultbilder. Im Zentrum stand das kultische Opfer, das ein außerordentlich kompliziertes Ritual hatte, das von Brahmanen ausgeführt wurde, die auch die Veden mündlich tradierten. Später wurde das kultische Opfer als zentrales religiöses Ereignis durch eine Puja2 ersetzt; die Verehrung der Bildnisse von Göttern.

 

Die Künste entstammen dem Ritual, das eine Mitte schafft, Energie bündelt, negative Kräfte austreibt und Übergangsriten feiert. Aus Beschwörungen entstehen Gesten, aus den Gesten das Opfergerät. Deren Form und Zusammenstellung schaffen das rituelle Kunstwerk. Die Ausrichtung des geweihten Raumes verlangt nach Tempel und Yantra, nach dem Mittelpunkt, dem abstrakten Symbol oder dem Bildwerk als Verkörperung göttlicher Kraft. Geopfert wird nur das Feinste und Reinste. Die Blüte der Morgendämmerung, ihr Duft, blutrotes Quecksilberoxyd, schneeweißer Kampfer, kühle Sandelpaste, Getreide und Kräuter der Jahreszeit, dem Zeitpunkt3 im zyklischen Leben der Gottheit entsprechend. Als Gegengabe bekommt der Gläubige prasad4 : eine Blüte, eine Farbmarkierung auf die Stirn und ein wenig von den Opfergaben (auch Süßigkeiten und amrit) , die dem Gott gereicht wurden.

 

Es wurde ein Trias der drei höchsten Götter aufgestellt, Brahma, Vishnu und Shiva5. Dabei erhielt Brahma die Funktion des absoluten Schöpfers des Universums, Vishnu die des Erhalters und Shiva die des Zerstörers zugewiesen. Die Dreieinigkeit Trimurti (Brahma, Vishnu und Shiva) des Hinduismus sind die Teile eines größeren Ganzen, für das die Hindus die heilige Silbe Om6 kennen und ihr als dem „höchsten Halt“ auch magische Kraft zusprechen. Die Relation des menschlichen Bewußtseins gegenüber dem göttlichen Prinzip im Universum wird auf diese Weise als Eingeständnis der menschlichen Unzulänglichkeit zum Ausdruck gebracht.

 

Nicht-arischen Ursprungs ist die Verehrung eines weiblichen Prinzips, des Shaktismus. Er entwickelte sich aus einem Kult um die "Große Mutter" und wurde dem Hinduismus beigefügt, indem jedem Gott eine weibliche Entsprechung assoziiert wurde, unter der Annahme, daß der Gott nur dann wirklich seine Kraft aktivieren könne, wenn er mit einer weiblichen Gottheit vereint sei. Die Muttergottheit wurde als Uma7 zur Frau Shivas (bzw. Rudra) gemacht, der als Umapati, als Herr Umas, bezeichnet wurde. Hinter dem Shaktismus steht die Samkhya-Philosophie, für die der große Gott als Purusha immer aktiv bleibt, während die große Göttin als Vertreterin des Prakriti-(Natur) Elements dynamische Aktivität besitzt. Im Volksglauben erscheint die große Muttergottheit vornehmlich als schrecklich. Wurden Tier- bzw. Menschenopfer dargebracht, so wurden diese niemals den Göttern, sondern immer der "Großen Mutter" dargebracht. Als Beispiel kann man Dakshinkali (Kali des Südens) nennen, die zu den beliebtesten Göttinnen des Katmandutales gehört. Sie wird heute noch mit einem blutigen Tieropfer verehrt.

 

Die Göttin Kali soll während der Schlacht gegen die Dämonen der Stirn Durgas entsprungen sein. Kali, die schreckliche Form der großen Göttin, erscheint als Zauberin, als Mutter, als Zerstörerin. Sie erweckt Erfurcht und Liebe. Sie ist von gräßlichen Symbolen umgeben, die jedoch doppelte Bedeutung haben.

 

Kali ( sfnL ) ist das Symbol der kosmischen Kraft der Zeit (kala sfn), und in dieser Hinsicht bedeutet sie Vernichtung. Der Tod trägt aber den Keim des Lebens in sich. Kali verkörpert Schöpfung, Erhaltung und Zerstörung. Sie wird schwarz dargestellt, denn "„ie alle farben im Schwarz verschwinden, so vergehen auch alle Namen und Formen in Ihr"(Mahanirvana Tantra8). Im tantrischen Ritual ist sie mit Raum bekleidet (digambari). Nackt ist sie frei von allen Schleiern der Illusion. Ihr zersaustes Haar ist ein Vorhang des Todes, der das Leben mit Geheimnis umgibt. Der Kranz aus fünfzig Schädeln, die für die fünfzig Buchstaben des Sanskritalphabets stehen, ist ein Symbol der Kraft des Wissens. Die Buchstaben sind keimhafte Klangschwingungen, die auf die Kraft der mantras verweisen. Sie trägt einen „Gürtel aus menschlichen Händen“, die auf die Wirkung des Karma, der angehäuften Taten, hindeuten und den Betrachter erinnern, daß die höchste Freiheit von seinem Handeln abhängt. Kalis drei Manifestationen herrschen über Vergangenheit, Gegenwart und Zukunft. Ihre weiße Zähne sind ein Sinnbild des Sattva9, der lichten Geistsubstanz, pressen die rote Zunge nieder, Sinnbild von Rajas, einer fest umrissenen Seinsebene, die hinunter führt zu Tamas, zur Trägheit. Kali hat vier Hände: eine linke hand hält einen abgetrennten Kopf, ein Hinweis auf die Zerstörung dunkler Kräfte, die andere das Schwert der Vernichtung, mit der sie das Verhaftetsein durchschneidet. Ihre beiden rechten Hände zerstreuen Furcht und mahnen zu spiritueller Stärke. Sie ist die grenzenlose Urkraft (adya-shakti), die den nichtmanifestierten, passiven Shiva zu ihren Füßen erweckt.

 

Die Samkhya Philosophie: 1. Natur 2. Geist 3. Seele: Nach der Samkhya-Schule gibt es ein doppeltes ewiges Sein, die Vielheit der Seelen und der Körper (Stoff). Die Samkhya-Philosophie hat einen Dualismus von Natur und Geist, und diese zwei gelten als anfangslos und ewig. Bestimmte Richtungen des Samkhya kommen somit ohne einen Gott aus. Die Seele ist erlöst, wenn sie ihre Verschiedenheit vom Körper erkennt. Die Seele umkleidet sich ja nur mit den einzelnen Körpern, ohne mit ihnen eins zu werden. Die Erkenntnis von der Geistigkeit der Seele befreit von der Verstrickung und bringt die Erlösung.

 

Andere Samkhya Richtungen amalgamieren sich dagegen mit dem Theismus bzw. Pantheismus (der die Welt zum Absoluten erhebt; das All wird Gott). Danach hat Gott zwei Naturen (Prakriti), eine niedere und eine höhere Natur:

 

Die niedere Natur besteht aus fünf Elementen: Erde, Wasser, Feuer, Luft und Äther, sowie aus feinmateriellen Faktoren: Geist, Bewußtsein und Individualisator. Die höhere Natur ist die Seele (Jiva). Nach der Samkhyavorstellung kann nur der Körper zerstört werden. Die Seele gilt für unzerstörbar, ewig, ungeboren, nicht verschwindend, alldurchdringend, nicht wandelnd, von alters her bestehend, nicht offenkundig, undenkbar und unwandelbar. Die Seele wechselt den Körper wie dieser die Kleider.

 

Theopanismus und Devotionalen Hinduismus: Man unterscheidet heute zwischen Pantheismus, der die Welt zum Absoluten erhebt – das All wird Gott -, und Theopanismus10, der umgekehrt aus dem ursprünglichen Geistig-Realen das Niedere hervorgehen läßt. Gott wird das All. In den alten Upanishads tritt sie klar zu Tage. Sie verkünden, oft in gehobener Sprache und in trefflichen Gleichnissen, daß das unpersönliche Sein (das Brahma), eins ist mit dem Atman, dem inneren geistigen Selbst des Menschen. Es entfaltet sich zur Welt. Die Erkenntnis der Einheit von Brahman und Atman bedeutet Erlösung und Glück.

 

Der kürzeste Weg zum Heil (Vereinigung mit Gott) ist durch Bhakti in devotionalen Hinduismus, die hingebungsvolle Liebe zu Gott durch Meditation. Dafür braucht man aber das rechte Wissen d.h. Jyana. Die Bhakti-Idee hat auf das hinduistische Geistesleben bis in die Gegenwart hinein den großten Einfluß ausgeübt. Sie ist sogar in den philosophisch völlig anders strukturierten älteren Buddhismus eingedrungen und hat ihn tiefgreifend verändert. Meditation und Abkehr von weltlichem Verlangen sind für die Vereinigung mit der Gottheit auch von Bedeutung.

 

Was verspricht Krishna denjenigen die ihm Bhakti entgegenbringen? Krishna verspricht seinen Anhängern Begreiung von Sündenlast, Kummerlosigkeit, Herzensfriede und Zugang zu ihm selbst (IX, 30-31.34). In XI.55 kann man die Quintessenz des ganzen Werkes sehen: Wer Krishna ehrt und liebt, der gelangt dereinst zu ihm.

 

Die Seele und die Seelenwanderung: Die Seele, von einem feinstofflichen Leib umgeben, wandert nach dem Tod in ein anderes Lebewesen, einen Gott, einen Menschen höherer oder niederer Kaste, ein Tier, eine Pflanze. Bestimmend ist das Karma, die Summe der guten und bösen Taten beim Abschluß des vergangenen Lebens, die sich dem feinstofflichen Leib eingeprägt und ihn zu einem entsprechenden neuen Dasein zwingt. Erst wenn kein Karma mehr übrig bleibt, erreicht der Kreislauf des Lebens (Sansara11) ein Ende in der Erlösung, dem Nirvana. Karma ist auch das Gesetz von Ursache und Wirkung. Die Seelenwanderung ist das Gemeingut der Hindus und hat seinen Ursprung in den urindischen animistischen Vorstellungen. Im übrigen glaubten auch die Christen bis zum Jahr 554 n. Chr. an die Wiedergeburt. Sie wurde durch einen hauchdünnen Mehrheitsbeschluß beim Akklamationskonzil zu Konstantinopel abgeschafft.

 

Der Körper ist der vorübergehende "Tempel der Seele" und wird nach dem Tod verbrannt. Die Hinterbliebenen helfen der Seele durch langwährende Rituale, zur Ruhe zu kommen. Für den Nepalesen ist die ersehnte Form des Hinübergleitens vom Leben zum Tode ein Sterben auf den Treppenstufen des Pashupatinath Tempels, während er die Füße in das heilige Wasser taucht.

 

Die Seele wird nicht geboren, noch stirbt sie.

Dies Selbst hat nicht einen Ursprung, ihm ist

nichts entsprungen. Geburtlos, beständig, ewig

und von altersher wird dies Selbst nicht getötet,

wenn der Körper getötet wird.

KATHA UPANISHAD

 

Die ganze Spanne des Menschenlebens ist von jeweils angemessene Ritualen begleitet. Kunstvolle Riten sind mit der Zeit vor der Geburt, mit dem Gebären, dem Heranwachsen, der Reifezeit, der Hochzeit und dem häuslichen Leben verknüpft, mit Rückzug und Entsagung, schließlich mit dem Tod. Auf jeder Stufe der Entwicklung werden häusliche Rituale vollzogen, bis sich der Körper wieder in seine Bestandteile auflöst. Der Tod ist nicht das Ende des Individuums, sondern ein neuer Anfang in einem dynamischen Prozeß. Nach der Bhagavadgita ist der Tod wie ein Ersetzen alter Kleider durch neue. Deshalb ist das Bestattungsritual antyeshti ein Übergangsritus. Das Individuum entsteht, entwickelt sich, verschwindet und wird wiedergeboren. Der Verlauf des nächsten Lebens wird vom gegenwärtigen bestimmt. Bis die Befreiung erreicht ist, beeinflußt das gesamte karmische Handeln die Struktur des zukünftigen Daseins. Der Tod ist daher nur eine „Zwischenstation“.

 

In der Katha Upanishad12 stellt der junge Nachiketas dem Todesgott Yama Fragen. Der antwortet ihm und sagt, daß der Atman, das wahre Selbst und ein Funke Brahmans, des universellen Selbst, beim Tod des Körpers niemals stirbt. Er ist zeitlos und endlos. Die Totenrituale verweisen auf die Einheit des Lebens, geben einen Ausblick auf die ewige Wirklichkeit, das Brahman. Leiden und Tod wie auch das Verglühen dessen, was einst einen Mensch beherbergte, sind in Nepal ins tägliche Leben miteinbezogen.

 

Die Kastengesetze stellen Schranken zwischen die Lebenden, der Tod reißt sie nicht nieder. Die erste in der steinernen Reihe der Plattform längs des Bagmatiflußes ist für die Kremation von Mitgliedern des Königshauses bestimmt, die zweite einst für Maharajas, heute für die höchsten Würdenträger des Staates. Dann folgen in respektvollem Abstand die Verbrennungsplätze der übrigen Kasten.

 

1 Väth, Alfons: Die Inder, Herder Freiburg 1934 S. 12

2 Puja: Religiöse Verehrung jeder Art, die jemand mit oder ohne Priester einer Gottheit oder etwas Göttlichem darbringt. In Nepal noch heute von Männern und Frauen am frühen Morgen praktiziert.

3 Die Zeitpunkt im zyklischen Leben der Gottheit spielt eine wichtige Rolle. Zum Beispiel das Tanzfest für die Toten (Gai-jatra), fällt in die ausklingende Regenzeit (auf den Tag nach Vollmond. Familien, die im vergangenen jahr einen Todesfall erlitten, bauen eine symbolische Kuh, an der ein Foto des Verstorbenen hängt. Das heilige Tier soll der Seele den Weg weisen.

4 prasad: Segen in materieller Form

5 Shiva: Mahadeva, der Große Gott, der im Stirb-und-Werde des Weltenlaufes wirkt. Er zerstört, um eine neue Schöpfung zu erzeugen, in ewigem Wechsel. Er wird in vielen Aspekten, gnädigen und schrecklichen, und unter vielen Namen angerufen. Sein vahana ist der Stier Nandi, zugleich sein treuerster Diener.

6Om: das den Ersten Ursprung, den Dharmakaya, das Absolute symbolisiert, ist ein mächtiges schöpferisches Wort, das oft als die Summe aller Klänge im Universum aufgefaßt wird, möglicherweise als Symbol der Harmonie der Sphären“ –Blofeld, John: Mantra. Die Macht des heiligen Lautes, München 1988, S.66.

7 Uma: Name für Parvati, Tochter des Himalaya und der Mena. Gattin Shivas

8 Mookerjee, Ajit: Rituelle Kunst Indiens, Köselverlag Munchen 1987 S. 128.

9 Die drei Eigenschaften von Prakriti, der kosmischen Substanz, sind Sattva, Rajas und Tamas. Sattva ist die Qualität der Wahrheit, Tugend, Schönheit und Harmonie. Rajas ist die Qualität, die Stärke und Triebkraft beinhaltet. Tamas ist das, was Bewegung zurückhält, behindert und ihr wiedersteht. Quelle: Verma, Vinod: Ayurveda –der Weg des gesunden Lebens, Wilhelm Heyne Verlag München 1995 S. 267.

10 Väth, Alfons: Die Inder, Herder Verlagsbuchhandlung Freiburg 1934 S.18.

11 Sansara: Rad des Weltenlaufes und der menschlichen Wiedergeburten. Ziel der Erlösung ist es im Hinduismus und Buddhismus, sich aus dem unaufhörlichen Kreislauf zu befreien (moksha).

12 Mookerjee, Ajit: Rituelle Kunst Indiens, Köselverlag Munchen 1987 S. 143

von satisshroff
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Montag, 14. januar 2008
 

Der Buddhismus war ursprünglich eine philosophische Reformbewegung, eine von vielen, die aus der Krise der vedisch-brahmanischen Religion im 6. Jahrhundert v. Chr. resultierten. Der historische Buddha wurde um 563 v. Chr. in Lumbini, im Süden des heutigen Nepal, nahe der Stadt Kapilavastu, als Prinz Siddhartha geboren. Nach seinem Familiennamen Shakya wurde er später auch Buddha Shakyamuni genannt.Die Mutter Maya war eine Prinzessin aus dem Geschlecht der Koliya von Devadaha. Ihre Schwester Mahapajapati übernahm die Pflege des Kindes, da Maya eine Woche nach der Geburt starb.

 

Im Mahayana Buddhismus tragen auch göttliche Wesen, die sich nie in menschlichen Leibern verkörpern, den Namen Buddha. Sie werden als Transzendente Buddhas bezeichnet, früher war der Ausdruck Dhyani-Buddhas üblich. Sie stellen die geistigen Mächte dar, die die Welt regieren, Vairocana in der Mitte, Aksobhya im Osten, Ratnasambhava im Süden, Amitabha im Westen, Amogasiddhi im Norden. In Nepal zieren die Bilder dieser fünf Buddhas den Türsturz jedes buddhistischen Hauses.

 

Im Alter von neunundzwanzig Jahren verließ der Buddha eines Nachts heimlich seine Familie und den elterlichen Fürstenhof und zog sieben Jahre als Wanderasket umher. Unter dem Bodhi-Baum (Pappelfeigenbaum) in Bodh Gaya erlangte er die Erleuchtung, die Einsicht in das Wesen des Daseins und seiner Überwindung. Später erhielt er zahlreiche Ehrentitel, vor allem Shakyamuni (der Weise der Shakyas), Jina (Sieger) und Tathagata (der Vollendete, wörtlich der ‚So-Gegangene‘.

 

Der Buddhismus sucht nach der letzten Ursache von Sünde und Leid und entdeckt, daß es kein Selbst oder Ich gibt. Der Buddha verkündete keine neue Religion, im Gegenteil, seine Lehre vertrat eine atheistische Weltauffassung.

 

Die Vorzeichen eines Lebensweges: Buddhas Lehre ist nichts mehr als die Vorzeichnung eines Lebensweges. Über andere Fragen wie Gott, Seele und die Welt. Auskunft zu geben, erklärte er für nutzlos. Seine Ansichten darüber lassen sich aber aus seiner Lehre erkennen. Sie fußt auf Samkhya-Gedanken. Der Buddha bekennt sich zu einem vollständigen Atheismus und Akosmismus, d.h. er leugnet jedes substantielle Sein, Gott, Seele und die Welt. Es gibt nur ein Werden und Vergehen ohne wirkliche Grundlage in einem anfang- und endlosen Kreislauf, dem Sansara.

 

Die Welt, der Gott und der Mensch sind eine Summe von physischen und psychischen Erscheinungen in ständigem Fluß, wobei die vorhergehende die nachfolgende bestimmt. Jedes Wesen gleicht einer Flamme, die scheinbar eine Substanz, in Wirklichkeit aber ein stetig voranschreitender Verbrennungsprozeß ist. In der Summe der Erscheinungen (Körperlichkeit, Empfindungen, Vorstellungen, Gestaltungen, Bewußtsein) die ein Mensch nennt, bewirkt das Karma des abgeschlossenen Lebens die Art des neuen Daseins, das ein tierisches, menschliches oder göttliches sein kann. Diese ruhelose Aufeinanderfolge ist das große Leid der Welt, das Aufhören des Kreislaufs ist die Ruhe des Nirvana1.

 

Die "vier edlen Wahrheiten:"Den Weg zum Nirvana will der Buddha, so wie er ihn selbst gegangen ist, auch seinen Jüngern lehren. Es ist ein Mittelweg zwischen dem Weg der weltlichen Menschen und dem Weg der sich kasteienden Asketen. So verkündet er, zum ersten Male in der Benares-Predigt, die "vier edlen Wahrheiten2". Es sind die folgenden:

1) Die Wahrheit vom Leid: Alles Dasein ist Leiden3.

2) Die Wahrheit von der Entstehung des Leidens: Aus der Unwissenheit als letztem Grund entstehen die Lebensäußerungen, als verhängnisvollste der Durst, d.h. das Haften am Dasein.

3) Die Wahrheit von der Aufhebung des Leidens: Das Aufhören der Lebensäußerungen, namentlich des Durstes, führt zum Ziel.

4) Die Wahrheit vom Weg der Aufhebung des Leidens: Auf dem edlen achtteiligen Pfad führt der Weg zur Erlösung: Rechte Einsicht, rechtes Wollen, rechtes Wort, rechte Tat, rechtes Leben, rechtes Streben, rechtes Gedenken, rechtes Sichversenken.

 

Unter den Lebensregeln finden sich Anleitungen zum sittlichen Handeln, die auf dem Wege voranhelfen; so wird vor allem das Wohlwollen empfohlen. Da aber auch Freude und Liebe und alle guten Handlungen Karma hinterlassen und zu einem neuen Dasein zwingen, sind sie auf den höheren Stufen zu meiden. Der Weise verharrt in völlig seelischer Untätigkeit. Der Weg Buddhas bedeutet ein Selbsterlösung ohne göttliche Hilfe, ohne selbstlose Menschenliebe, ohne Tugendübung. Nur die wenigen, die sich zur völligen Weltflucht entschließen, können diesen Weg gehen.

 

Der ursprüngliche Buddhismus ist deshalb wesentlich ein Mönchsreligion. Genaue Vorschriften, die zum Teil von Buddha herrühen mögen, regeln das Leben der Mönche und der Mönchsgemeinde (Sanga).

 

Die Heilswege und ihr Ziel: Der Buddhismus wurde durch innere Spaltungen geschwächt. Mit dem ersten nachchristlichen Jahrhundert begann in Nordindien eine Umwandlung, wodurch sich der Buddhismus klar in zwei Religionen spaltet: das Hinayana (Kleine Fahrzeug), das nur die wenigen Mönche zum Nirvana zu führen verspricht, und das Mahayana (Große Fahrzeug), das allen Menschen einen leichten Weg der Erlösung zeigen will. Die Entwicklung vollzieht sich unter dem Einfluß der alten Volksreligion und des Bhaktigedankens. Das Mahayana nähert sich der brahmanischen Religion und erleichterte die Aufsaugung durch dieselbe. Ein wichtiger Weg des Mahayana ist aber der des Vertrauens auf den Buddha und seine Lehre. Das Vertrauen (shraddha) auf den Buddha und seine Lehre fordert die ganze Person. So kann es von Tugenden und Selbstzucht begleitet, zur Erlösung führen. Das Erlösungsziel ist das Nirvana. Es wird in der Buddhaschaft erreicht, in der Erkenntnis des Illusionscharakters (Maya) des Sansara.

 

Im Mahayana ist es das Einswerden mit dem Absoluten, das einen andauernden Glückszustand mit sich bringt. Dies ist das Jenseits, und dieses Jenseits ist das Ziel aller derer, die im großen Fahrzeug zur Erlösung streben. Zum Jenseits des Nirvana führen alle "Fahrzeuge" im Buddhismus, zu einer Erlösung, über deren Beschaffenheit kein Wort möglich ist. Mit der Erlösung aber hat die Lehre ihr Ende.

 

Der freiwillige Verzicht auf Erlösung:

Die Bodhisattvas: In der neuen religiösen Richtung tritt Buddha als milder Gott vor uns. Man erhebt ihn zu einem einzigartigen göttlichen Wesen, dem Urbuddha, von dem ungezählte Ausstrahlungen erfolgen. Das sind die Dhyanabuddhas in der oberen Welt, sodann die Bodhisattvas, die Vollendeten, die auf das Nirvana verzichten, um den Menschen zu helfen, endlich die irdischen Buddhas, deren letzter Sakyamuni war. Der Grund hiervon ist das "Große Mitleid", das alle Bodhisattvas für die Wesen empfinden und das sie zur Tätigkeit für die Wesen treibt. Sie versuchen, die Leiden der Sansara auf sich zu ziehen, und umgekehrt ist es ihnen möglich, das durch ihre Verdienste gesammelte Karma auf andere zu übertragen. So sind die Bodhisattvas deutlicher Ausdruck für die Möglichkeit der Fremderlösung.

 

Der große Dhyanabuddha im gegenwärtigen Zeitalter ist Amitabha, der im Paradies des Westens thronende allbarmherzige Erlösergott, der alle, die ihn anrufen, selig macht. Der mächtige Bodhisattva der Gegenwart ist Avalokiteshvara4, der in seiner Hilfsbereitschaft auch vor Sünde und Höllenqual nicht zurückschreckt. Dazu finden die hinduistischen Götter Aufnahme in den Buddhismus.

 

Erzwungene Kastensystem in Nepal: Unter König Jayastathi Malla (1382-1395) wurden die Buddhisten unter Berufung auf die von Sankaracharya durchgeführten Maßnahmen, in ein rigoroses, neu geschaffenes Kastensystem eingegliedert. Außerdem wurde die Verwaltung und Jurisdiktion gestrafft. Man unterstellte, daß die unverheirateten Mönche ursprünglich aus der Bahun- (Brahmanen) oder Chettri- (Kshatriya) Kaste gekommen waren und nachdem sie gezwungen worden waren zur Heirat und Fortzupflanzung, sollten sie diesen Kasten weiter angehören. Zuunterst in dem hinduistischen Kastengefüge in Nepal stehen die unberührbaren Kasten, unter anderem die Kami (Schmiede), die Sarki (Schuster) und die Damai, die zwei Beschäftigungen ausüben: Sie sind Schneider und Musikanten. Die frühe Geschichte Nepals läßt Stämme, aber keine rigorose Kastenordnung erkennen.

 

Die Erlösung als das Ende des Strebens: Im Buddhismus redet man nicht nur von Wissen, das die Kausalität des Entstehens hebt sondern auch vom Nichtwissen, das die Bildung karmagestaltender Triebkräfte nach sich zieht. Die Triebkräfte sind die Urheber allen Strebens; da sie vom Nichtwissen freigesetzt wurden, bilden sie ein Bewußtsein aus, das sich dann im Einzelnen niederläßt. So kommt eine Individualität zustande, die nicht mehr ein leeres Bewußtsein trägt, sondern ein durch Eindrücke, Empfindungen, Bedürfnisse, Gier bzw. Streben angefülltes Organ.

 

Als Folge des Strebens tritt mit dem Lebenshang das karmische werden. Es realisiert sich als Wiedergeburt, und damit als Wiedereintritt in den Sansara, ins Dasein, ins Leid5. Das Streben ist das, was den Sansara bewegt und die Erlösung verhindert. Das Erlösungsstreben findet man auch im Hinduismus; hier wird das Streben selbst als Ursache des Leides erkannt. Das Streben nach guten Taten bewirkt eine bessere Wiedergeburt, nicht aber die Erlösung. Und Streben muß sich immer auf die Illusion des Ich richten, also auf das Nichtwissen. Läßt man diese Illusion als Wissender fallen, so erscheint die gesamte Welt des Samsara als eine Illusion. Im Durchschauen dieser Illusion (Maya) besteht die Erlösung, die in der völligen Aufgabe allen Strebens und der vollkommenen Ruhe des Geistes erreicht wird. Mit dem Verlöschen allen Strebens ist das Samsara überwunden.

 

Der Tod im Buddhismus: In den Himalayaregionen Nepals, wo die Bevölkerung überwiegend buddhistisch sind, findet man Manisteine und Chortens. Die Toten werden begraben und Chortens (Pukangs) als Denkmäler errichtet. Wenn ein Lama stirbt, dann muß ein anderer Lama das Feuerholz bei der Verbrennungszeremonie anzünden. Im Gegensatz zu dem hinduistischen Todesritual darf der Sohn des Verstorbenen die Todesreste seiner Eltern nicht anzünden.

 

Einer der wichtigsten Texte des tibetischen Buddhismus ist das Totenbuch "Bardo Thodol"6. Trotz seines Namens und der Tatsache, daß dieses Buch am Bett der Sterbenden von den Mönchen vorgelesen wird, ist es ein Buch des Lebens. Bardo heißt "Zwischenraum" (‘bar’ bedeutet zwischen, und ‘do’ heißt Insel ). Es ist nicht nur das Intervall des nachtodlichen Schwebezustandes, sondern vielmehr der Schwebezustand in der Situation des Lebens. Die Bardo-Erfahrung ist Teil unserer grundlegenden psychologischen Struktur. Dieses Buch erhält nicht nur eine Botschaft für jene, die bald sterben oder bereits gestorben sind, sondern auch eine Botschaft für jene, die bereits geboren sind.

 

Geburt und Tod widerfahren jedermann andauernd, genau in diesem Augenblick. Es besteht ein Konflikt zwischen dem Körper und dem Bewußtsein, und es gibt die dauernde Erfahrung von Tod und Geburt. Die Buddhisten in Nepal betrachten den Tod nicht als besonders unangenehme oder schwierige Situation. Der sterbende Mensch hat Anteil an seiner eigenen Festigkeit. Wenn man gefaßt ist, dann wird die Person im Bardo-Zustand automatisch davon angezogen. Mit anderen Worten: man sollte den sterbenden Menschen eine sehr geistes-gegenwärtige Situation präsentieren. Man sollte auf ihn eingehen, sich füreinander gegenseitig öffnen und das Zusammentreffen von zwei Seelen entwickeln.

 

Die Botschaft des Totenbuches ist folgende: Die Verwirrungen des Lebens werden durch die dualistische Sicht des Menschen verursacht. Indem er das Bardo Thodol aufmerksam liest oder hört, wird der Mensch befreit und in einem nicht-dualistischen Zustand versetzt, in dem sich die Verwirrungen in Weisheit umwandeln.

 

Im Mahayana Buddhismus gibt es die Lehre eines höchsten Gottes bzw. eines Ur-Prinzips, des Adi Buddha. Aus diesem entspringen die fünf Dhyani Buddhas, die als Verkörperung der fünf ursprünglichen Elemente, aus denen der Kosmos besteht, angesehen wurden. In der Regel werden die einzelnen Gottheiten mit der Miniaturfigur ihres jeweiligen Dhyani Buddha, aus dem sie emanierten, im Kopfschmuck gezeigt. Dabei werden die Bodhisattvas als Söhne der jeweiligen Dhyani Buddhas mit ihrem Buddha-Shaktis angesehen.

 

Obwohl die Erlösungswege von Hinduismus und Buddhismus verschieden sind, so gleichen sich die zwei Religionen in der Annahme des Sansara, die die Einmaligkeit des Lebens auf der Erde ablehnt und einen Kreislauf von Wiederbeburten setzt. Die ausgleichende Gerechtigkeit vollzieht sich selbst in der Qualität der Wiedergeburten. Im Christentum wird mit der Überzeugung der Einzigkeit des menschlichen Lebens auch die eines personalen, allmächtigen Gottes verbunden.

 

Während es für den Hindu keine einzige, fest umrissene, alleinseligmachende Wahrheit gibt, ist die Zuflucht zur Lehre für den Buddhisten unerlässlich.

 

 

1 Zustand jenseits von Sinneswahrnehmung und irdischem Bewußtsein im absoluten Sein. Im Buddhismus Ziel des Befreiungsstrebens nach Lösung aus dem Rade der Wiedergeburten (samsara). Bei Buddha bedeutet der Tod das Eingehen ins Nirvana und wird daher als Parinirvana bezeichnet.

2 Väth, Alfons: Die Inder, Herder Freiburg 1934 S. 20.

3 Dukkha: Pali

4 Avalokiteshvara: Der zu dem Transzendenten Buddha Amitabha und dem als Mensch inkarnierten Gautama Buddha gehörende Bodhisattva, als Allerbarmer und Retter aus allen Nöten angerufen, in 108 Aspekten, in Nepal identisch mit Macchendranath.

5 Sowohl in Hinduismus und Buddhismus ist das Grundproblem des Menschen das Leid (z.B. Krankheit). Ursache dieses Leids ist die Begierde (z.B. nach Gesundheit), dessen Wurzel wiederum die Illusion (Maya) ist. Überwunden werden kann das Leid also nicht durch Handeln. Was verlangt wird, ist eine Änderung der Einstellung d.h. die Loslösung.

6 Fremantle, Franziska, Trungpa, Chögyam: Das Totenbuch der Tibeter, Eugen Diederichs Verlag München 1991 S.34.

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Montag, 14. januar 2008

Complementary and Modern Medicine: Strange Bedfellows? (Satis Shroff)

 

In the 80,000 hamlets of Nepal, there are over 400,000 shamans and traditional healers, who have to some extent acquired the basics of modern medical treatment through the Health Ministry.

 

The old tradition of the dhami-jhakri in which the fate of a person can be influenced by appeasing the spirits is still intact in Nepal. A séance provides the ill person a communication possibility depending the nature of the illness. For the spirits (Geister), be they rough or fine in their manifestations, belong to the everyday lives of the tradition-conscious Nepalese and many other ethnic-peoples in the northern and southern hemispheres of this globe.

 

Disease and conformity: The traditional healers of Nepal are not only versed in the nature of illnesses caused by spirits, demons, male and female witches, Gods and Goddesses, but also diseases which are in conformity with epidemiological studies and results. The usual diseases that are mentioned by traditional healers are: diarrhoea, coughs, pneumonia, heart-maladies, abdominal pain, pain in the joints and other less specific symptoms like: headaches, body pain, nausea etc. Other commonly mentioned diseases are: vomiting, worm-infections, pickles and boils, carbuncles, cases of goitre in the hills (think of the Himalaya salt ads in the west), different skin problems, tuberculosis, problems of the urinary tract and menstrual disorders and anomalies.

 

In the past the shamans were not allowed to get rich through healing, and the codex and ethics of the healers in the Himalayas were strict. Today, the Nepalese shaman blesses a life-saving electrolyte solution for the treatment of diarrhoea and dysentery. The shaman has become innovative in Nepal, and makes himself or herself socially useful by ritualising and selling anti-baby pills for a small financial commission. This way, he or she helps Family planning, which is supported by the government. The Nepalese government has raised the status of the shaman by bestowing an official title upon him: Practitioner of Traditional Medicine, with the condition that he or she take part in medical and hygiene courses. ‘Traditional’ sounds better than ‘complementary’ because shaman has a long tradition in Siberia, Nepal and others parts of the world.

 

Sociological view: The position of the shamans in the hamlets of Nepal is getting a certain amount of recognition and importance, because he or she gathers new experiences and acquires modern methods of healing, and in this way, the shaman uses a combination of traditional and modern medicine. From a sociological point of view, magico-religious healing plays a central and positive role. The magic and faith in the healing powers of the shaman helps to strengthen the group, tribe or caste by defining a common foe, and in identifying the evil, invisible spirit that has been causing illness. In this way, it is possible to control one’s own environment and the immediate neighbourhood and to influence it. Moreover, the healing ritual of the shaman late into the night helps to sublime difficult somatic Triebanspruche and to channel them in a socially acceptable and legal way, without being stigmatised in the society as being abnormal or an ill-person.

 

When you boil down the matter between traditional and modern medicine, belief is in the eye of the beholder. If modern medicine doesn’t help, complementary (traditional) therapy seems to do so, for instance in the case of people struggling with long-term pain. Whereas the physician is concerned with infections caused by fungi, bacteria and viruses, Nepal’s Dhamis, Bijuwas, Bong-things and shamans are concerned with spirits, demons, Gods and Goddesses and other invisible powers between Swarga (Heaven) and Prithvi (Earth). The people in Nepal still have faith in the practitioners of traditional medicine, despite the danger of being stigmatised as being superstitious, anachronistic and backward. The government has found out that even though Health Post have been set up, the people living in the foothills of the Himalayas (Mittelgebirge) still prefer ritual therapies from their shamans. The medically-trained traditional healers can reach millions of Nepalese through a well-developed strategy. Most of the Dhamis-Jhakris have shown that they are open to new skills in health, population and family-oriented basic knowledge. Moreover they were (and are) ready to give their acquired modern knowledge to their respective communities in their hamlets.

 

Humane and empathetic: The traditional healer not only cures with modern pharmaceuticals, but he or she imparts a cultural note to the therapy by blessing the medicine in a ritual through the recitation of mantras or prayer, which is indeed soft and humane, and the patient becomes a part of the ceremony, and isn’t left alone like in a hospital. Traditional (complementary) medicine has come to stay. It was there all the time in different continents, and is an expression of care, humane-treatment, softness (Sanftemedizin), dignity, respect and empathy for the ill person. These are values that have dwindled in modern medicine’s pursuit for rationalism, validity and science. Every time a patient enters a physician’s clinic, he or she feels uneasy that the clock is ticking away to his or her disadvantage. Time is money. More patients means more money for the physician and the health insurance company. That leaves little time and hope for the hapless, impatient patient.

 

The value of hope: The value of hope, which is an important resource in different cultures and among traditional healers, is lost in modern medicine. What was Florence Nightingale doing with her candle-light in the bedsides and stretchers of her wounded soldiers in the Crimean War? Was she giving them antibiotics, anti-viral drugs? No, she was giving these forlorn souls a precious medicine named hope. But is traditional medicine entirely based on hope? Certainly not. Traditional Chinese medicine, Tibetan medicine, and the Indian subcontinent’s Ayurvedic medicine, Unani medicine deploy among others pharmaceuticals botanical, zoological and mineral extracts to cure the illnesses of millions of people since time immemorial. So does modern medicine, which enjoys perfect packaging and marketing and ads through the media. It’s the catchy, convincing-sounding ad that makes people rush to the apothecary to buy the pharmaceutical product that they’ve seen in TV or have heard about from their relatives and friends, as is mostly the case in the layman’s aetiology.

 

Modern medicine is a science because its experiments can be reproduced, it is systematic and can adjust itself in combating new bacteria, viruses and other disease causing microbes. But traditional or complementary medicine is also learning new methods of treatment and hospital hygiene.

 

Alone in 1980 Dr. Badri Raj Pandey et al trained more than 1000 traditional healers (Dhamis-Jhakris) in Nepal under the Family Planning and Maternal Child Health Project (MCHP). Since there are more traditional healers than physicians and paramedical personnel, the traditional healers are an important resource for the family planning and health organisations in Nepal. This study has revealed that the traditional healers play an important role. They have a functional network and they aren’t s so expensive as medical doctors. The traditional healers are always ready to visit their patients, even though it means walking through the better part of the day to treat the patients. Physicians are reluctant to walk four to six hours to their impoverished patients, and they’d rather be paid in currency notes rather than with eggs, vegetables, or a little red rooster.

 

School medicine has to win the traditional healer as a resource and ally, and not as concurrence, for the common aim of traditional and modern medicine is to free the individual from his or her illness, and provide an efficient and honest cure. The wellness and recuperation of the patient should be the common goal and not rivalry. This target was fixed by the Nepalese government and the shamans are now treated with respect, asked for assistance and requested to take part in therapy-workshops and medical training projects. Such workshops were held in: Kanchanpur, Chandani municipality, Mahendranagar, Syangja and Ilam in the past. It was explained that the project as such didn’t have any intention to influence the healing methods or beliefs of the tribal shamans. The participating shamans learned how to motivate the people of their respective communities, family-planning and other health-promoting measures.

 

Causality and logic: The shaman can differentiate the principle of causality and logical thinking and communication. The shaman manifests religion and the art of healing as a coexistence form, and is open for new healing methods if it helps the patient. Likewise, there is a trend on the part of physicians and psychotherapists to take on the shaman’s healing methods. And to this end, there are universities that are training therapists through the use of modern and traditional medicine by inviting and bringing together traditional healers and modern therapists, medical and nursing students and physicians.

 

Education as Intercultural therapist for 1269 Euro: Two German two universities in Heidelberg and Munich have established themselves in the service of traditional and modern medicine by offering workshops and seminars by bringing practitioners of Traditional and Modern Medicine together. It is a marriage between the two systems of medicine.

An advanced international, intercultural and interdisplinary education as a therapist in Medican Anthropology is being made possible from 12th till 19th October 2007 by the Institute of Ethnomedizin and it costs 1269 euros. You can join the program at any stage. It is a global path for health and healing and is organised by the Ludwig-Maximilians-Universität Munich. The program makes it possible for western therapists to take part in a lively dialogue with authentic indigenous healers, shamans, and teachers from all over the world.

For those interested in ritual healing methods in the world a seminar was organized by the Südasien Institute, Heidelberg, Dept. of Ethnology from 12.-16.March 2007. The program was available under: www.sai.uni-heidelberg.de/abt/ETHNO/forschung/springschool.htm.How does ritual healing work and what can we learn from it? Can and should ritual healing be publicly integrated in the Heath Services? These were the themes of the one-week seminar which showed the detailed and extensive field research among the ritual healers in Tibet, India, Indonesia, Kenia and Latin America.

 

Another program organized this time by the Institute for Ethnology has a number of well-known Nepalese shamans like Maile Ngema Lama 50, was beckoned by the ancestors of the shamans at the age of 8 and was initiated into the art of healing. She grew up in a Tamang hamlet which belonged to the Tibetan language group and began to practice shamanism at the age of 11. Today she's 50 years old and is well-known in Nepal for her healing profession.
Mohan Rai, director of Shaman Studies and Research Centre in Kathmandu, is a central personality of shaman culture in the Himalayas. He is 68, comes from the border area of Nepal-Bhutan and belongs to the Mongol folk of Rai and Kirati. His father was a famous Kirati Schaman. He speaks more than ten languages.


Parvati Rai, Nepal, a female Kirati Schaman and practices since 45 years. Parvati worships Nature, like all Kirat-folk. Among the Kirats the shaman plays a central role in the society from birth till death. Parvati Rai received her initiation when she was nine years old and became a shaman at the age of 16, lives in Kathmandu and works as a shaman for the Kirat Society and supports the Kirat Foundation through her work. She married at the age of 15 and has four kids.

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About the Author: Satis Shroff is a writer and poet based in Freiburg (poems, fiction, non-fiction) who also writes on ethno-medical, culture-ethnological themes.He writes regularly for The American Chronicle (www.Amchron.com), and is a contributing writer on www.boloji.com, www.wordpress.com and also Blog.ch. He has studied Zoology and Botany in Nepal, Medicine and Social Science in Germany and Creative Writing in Freiburg and Manchester. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Satis Shroff was awarded the German Academic Exchange Prize. He is a lecturer in Basle (Switzerland).

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Montag, 14. januar 2008

Nur Sagarmatha weiß es (Satis Shroff)

 

Der Sherpa stapft durch die Schnee

Keucht und Kämpft

Und bereitet den Weg

Mit Fixierseil, Leitern,

Haken und Spikes vor,

Und sagt: „Folgen Sie mir, Sir.“

 

Letzte Saison war es ein Tiroler, ein Tokyoter

Und ein Gentleman von Vienna.

Diesmal ist es ein Sahib aus Bolognia,

Mit Gesundheitsversicherung

Und Lebensversicherung,

Bewaffnet mit Kreditkarten und Stolz,

Stürmen Sie die Himalaya Gipfeln,

Mit der Hilfe von Nepalis.

 

Hillary nahm Tenzings Bild auf.

Ach, die Zeiten haben sich geändert.

Für den Sahib ist es pure Eitelkeit,

Für den Sherpa krasse Existenzkampf.

 

Durch stürmische Wetter und der Sherpas

Können und schaffen am vorherigen Tag,

Nimmt der Sahib einen kräftigen Zug Sauerstoff,

Er denkt laut im Basislager:

„Die Sherpas können eh nicht kommunizieren,

Die sind des Schreibens und Lesens

Unkundig zu der Außenwelt.“

 

Der Sahib täuscht Krankheit und klettert runter.

 

Und macht ein Solo Klettern am nächsten Tag.

Und so wächst die Legende

Von der Sahib auf dem Gipfel.

Ein Digitalfoto geht rund um die Welt

Ohne Sherpa,

Ohne Sauerstoff,

Ohne Amphetamine.

 

War es ein faires Verhalten?

Nur Sagarmatha weiß es

Nur Sagarmatha weiß es.

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Montag, 14. januar 2008

 

The Loss of Mental Metamorphosis (Satis Shroff)

 

Eight Indians on the run,

Fifty Neonazis behind them.

'Deutschland den Deutschen,

Ausländer raus!

Hier regiert der nationale Widerstand!'

Roars from the throats of the Neos,

Beer in their blood,

Defiance in their sanguine eyes.

 

The puls races,

Adrenalin surges in the veins:

Fight or flight.

Naked angst.

Hyperventilation,

Tachycardy.

No one helps,

They just look on,

Like Bertold Brecht would say.

As the Jews were beated and transported,

To Auschwitz, Gürs or alsewhere.

The Indians run as fast

As their legs can carry them.

'Jaldi bhago!

Zindagi bachau!

 

The bald headed, overfed, pink Neos

Overrun the scared Indians.

What follows is the bashing

Of the underdogs in the German society.

Of migrants who love Deutschland.

Their only crime,

The colour of their complexion.

The police of Saxony's Mügeln come,

But are hesistant about the xenophobia

That has broken out.

The rightists agitate conspiratively,

Said the Verfassungsschutz in 2006.

 

In Mügeln

Akin to Hoyerswerda and Mölln.

The ethnic Germans peer and look away

At the brutality and intolerance

Unfurling before their eyes.

The teuro, the joblessness in the East

Has made them indifferent and complacent.

 

Give us more money to integrate the Neos,

In families, schools, communities,

Say some politicians.

Federalism and democracy is not inaction,

Where intolerance and racism rears its ugly head.

It happens from Mügeln to Mainz.

Anti-discrimination laws alone

Help neither the Wessies nor the Ossies.

A mental metamorphosis is in demand.

Have we Germans learned from history?

Haben wir, die Bürger, aus der Geschichte gelernt?

Alas, we've become complacent again.

 

Germany, Austria and Switzerland

Are striving for an European cultural identity,

Where foreign traditions and culture

Are the essence of togetherness,

Of Miteinander.

The enclaves of intolerance should remain

Ghosts of the past.

Liberalism, democracy, civilisation and society

Should be the order of the day.

Mental changes in our thinking processes,

Not mental molotovs,

Should be the cry of the day.

 

 

MENTAL MOLOTOVS (Satis Shroff)

 

When Hoyerswerda burns

They discuss about the asylum-seekers.

Peaceful, righteous Germans go

In the streets with candles.

 

When a house burns in Mölln

They discuss about bringing back

Soldiers from the dangers of Somalia.

 

At the Turkish funeral in Solingen

The Chancellor keeps away

And avoids thus

Rotten eggs and tomatoes

That might come his way.

 

When the trial comes

The former skinhead neonazi

Has a lot of hair.

He wears a two-piece suit,

Ties a tie around his neck

And looks oh-so-respectable.

He peers into the cameras

With clear blue eyes and says:

"I'm innocent and a victim

Of the modern industrial society."

And withdraws his statement.

 

The judges are lenient,

And the neo gets off on bail,

Gestures with his middle finger

And quips: "Leck mich am Arsch!"

As he speeds away in a car

Only to reappear with a Molotov

Like the Sphinx again.

 

"Ausländer Raus!

Deutschland den Deutschen!"

These are the slogans

Still making the rounds in 2006.

 

The old black and white flag

From the Third Reich

Raises no eyebrows

At soccer stadiums, streets and pubs.

 

It's fashionable again

To throw mental Molotovs

At blacks, browns, yellows,

And all non-Teutonics

At cocktails, chats

Stammtisch and in the streets

Against anything alien.

 

I don't like foreigners

I'll kill you,’ says a drunk

In broad daylight at the local Bahnhof.

Bharati Mukerjee a New Yorker writer

Once asked me in Freiburg:

 

'How does it feel

To be a non-Teutonic

In Germany?'

 

 

LAST TRAM TO LITTENWEILER (Satis Shroff)

 

Midnight at Bertold's Brunen,

I boarded the last tram to Littenweiler.

Tired young people, school-kids

Disco, tavern, cinema and theatre visitors.

I sat opposite a blond German

And read Hanif Kureshi's "London Kills Me".

 

A short African, a Bantu in jeans

Came, stood and turned his back.

An elderly, thick-set German skin-head

Covered with a cap and walkman,

Walked in with a sardonic laughter

Boisterous, obnoxious and high on alcohol.

 

The world was his stage.

He glared with his stone-blue eyes

At the African in the corner and said:

"This Boy is in the wrong place here.

Finish him off with a Kalashnikov

Rat-tat-a-tat! You'll see it soon

Wir werden es euch zeigen!"

 

The proud German in Bermudas

Laughed like a madman.

Our Teutonic Hero was not in the psychiatric ward

But in a crowded public strassenbahn.

A so-called civilized German

Grown angry, wild and inhuman.

What had he poor African done?

He'd asked perhaps for asylum

Or was perhaps a scholarship-holder

At the invitation of the German government.

 

The tram was full

But not a sound of protest was heard.

A silence that appeared like death.

Silence was consent.

Or was it angst?

 

The tram reached the Stadthalle

And the German became nastier.

Where was the civil courage of the Freiburger?

What was the use of buttons:

Jeder ist ein Ausländer?’

What were silent protest marches

Worth the next day?

Why light candles to mourn a dead alien?

Silent, passive witnesses to new tragedies.

Akin to the horrid infernos

Of Hoyerswerda, Mölln and Solingen.

Every time I hold a fork and knife

At breakfast, lunch and dinner

I'm reminded of the shame of Solingen.

 

The loud-mouthed skinhead identified himself

With a wrong pride, pomp and glory.

A glory that cost 40 million lives

A spirit of plunder and murder

On helpless, disabled, gypsies and Jews.

The Jews have left for safer shores

And now the new-Jews are the foreigners.

 

As the tram reached the Lassberg Terminal

The bald-headed German swayed

And uttered loud and clearly:

"I LOVE MY FATHERLAND!"

Not once, but thrice.

He went reeling to a waiting bus

With his Vaterland's repertoire.

A country where the dead have fear

Where the alien's agony and angst abides

Quo vadis, Deutschland?

von satisshroff
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