Children’s shoes from lublin – marburg

Children’s shoes from Lublin

Of all the witnesses who loaded,
I don’t forget the witnesses either.
When they entered the hall in a row,
the court rose silently.

We looked down at the little ones,
a train passed through the hall in pairs.
It was like children’s songs sounding,
very quiet, distant, like a chorale.

It was a long, colorful dance,
that looped through the whole hall.
And the silence deepened
with this walk and children’s song.

The little ones ahead of the little ones,
they were only now really learning to walk
– Even shoes can laugh, cry -,
such a train has ever been seen?

A tiny couple steps aside,
to rest a little,
and it continues into the distance –
it was a train of children’s shoes.

You can see how they fit the feet –
they never hurt,
and hands played with the tassels,
the child liked to put on the shoes.

A pair of velvet, a pair of silk,
and one was even embroidered
with flowers as they draw, the two,
they are a pretty wedding couple.

With ribbons, buckles and with clips,
dwarf beings, light as a feather –
and have gone far too long
and are soaked by the rain.

You can see the mother in her arms
the child, standing in front of a shop:
"The shoes, the ones, the soft, warm ones,
oh mother, the shoes are beautiful!"

"How am I supposed to pay for my shoes?.
Where do I get the money from?. "
A pair of wooden sandals is approaching,
it is already tired and dragging itself hard.

It has to drag a stocking with it,
that is chafed on the knee.
What is the train supposed to do? Who can understand it?
And that distant melody.

Shoes can also cry and laugh.
There drives in an empty shoe
a doll like in a sea
and waves to us like in a fairy tale.

Here is a couple from a boy,
it felt like a shoe,
that ran and jumped
and has probably already played ball.

A little boot has been lost
and does not find the companion,
maybe he froze on the way –
oh, the snow fell so thick at that time.

Finally, a pair, completely worn out,
that still participates in what for?
As if it had something to say,
a pair of torn children’s shoes.

You homeless, childless,
who sent you? Who took you off?
Where are the feet all that bare?
You left her at home without shoes?

The judge can interpret the question.
He calls the number of dead children.
. a children’s choir. A death toll.
The witnesses walk through the hall.

The Germans were already driven out,
there you found this bad find.
Where have the kids gone??
The shoes reveal the truth:

It was a hard dark car.
We went by train.
And how we lay in the dark,
so we arrived in the dark.

All came from the countries
lots of shoes on and on,
and some are already stumbling and falling,
before you meet one on site.

The mother said: "How many weeks
we already had nothing warm?
Now I’m going to cook us a soup."
A man with a dog went alongside:

"A place will be found",
so he laughed, "and it’s warm too,
nobody needs to put up with it here. "
a smoke crept up into the sky.

"You will not lack warmth,
we always heat up efficiently.
I can only warmly recommend Lublin,
we have eternal sunshine."

And it was a German aunt,
us in the Lublin camp
received and "angel doll" named,
to take off our shoes,

and when we started crying,
Then said the aunt: "You should see,
the sun will soon shine splendidly,
and therefore you can now go barefoot.

Stand up and let yourself be counted,
well, you’re pretty bare, too?
You will not lack warmth,
our sunshine ensures that.

What are you crying for? `s shame!
What are you hurting, you dolls, hurt?
I am the German fairy tale aunt!
The good German doll fairy.

`s time, you doll, started!
What do you think of kneeling down?.
Let’s sing and don’t pray!
The sun is shining in Lublin!"

The German aunt sang a song.
Tightens the skirt and goes ahead,
and where the sun burned hot,
she counts us again in front of the house.

A hundred, naked in a cell,
one last child cry suffocated.
Then from the collection point
the shoes sent to the realm.

The deal seemed to be worth it,
the Lublin death camp.
Prisoner trains, processions.
And – a German sun was shining.

When the dead once avenge
and your step echoes over Germany
and the shadows spread far –
then pull the shoes with you.

A train of a thousand dwarfs,
so they pull in a row,
and where the minions are hiding,
there they enter uncanny.

They sneak up stairs,
they enter the room quietly.
The executioners lie tied up
and tremble at the proof of guilt.

The sun will be burning.
The truth is known to everyone.
It’s a big child crying,
a child’s mouth grave chant.

The child murder is clearly proven.
The witnesses all testify to him.
And I never forget among them
the children’s shoes from Lublin.

i>Johannes R. Becher

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Who hit the little ones on the wall,
shot and raped her,
he has no right to cry here,
because he is from the same cattle.

A poem that brings tears to your eyes.

Even though many people believe through surveys that the Holocaust should be slowly forgotten.

I think this terrible crime against innocent people should never be forgotten. Also if the It was not the fault of subsequent generations that these actions should also be kept in mind for young people, because we are responsible for ensuring that this never happens again.

> "Even though many people believe through surveys that the Holocaust should be slowly forgotten. I think this terrible crime against innocent people should never be forgotten. Even if subsequent generations were not to blame, these actions should also be kept in mind for young people, because we are responsible for ensuring that this never happens again."

That is why most of them are not for forgetting historical events, but rather criticize the respective culture of dismay or remembrance or whatever it is (remembrance, speeches, actions, moral reproaches, "concern mandatory", Taboos when discussing them etc.).

Objective, taboo-free handling is also a prerequisite for learning from old things and not repeating them.

(Incidentally, this is not only a problem in D, but other countries with other events of this kind also have the topic)

"May others speak of their shame,
I’m talking about mine." (Bertolt Brecht, Germany, pale mother)

Please read the whole text! The essence still applies today.
If you are tired of being reminded of our history and the deeds committed in German name on the right occasion, you don’t have to worry if the same thing repeats itself.

"Incidentally, this is not only a problem in Germany. "
In no country do you scatter as much ashes on the head as in Germany. The rule: "If you are not guilty, throw the first stone. " does not apply there.
Andreas, I agree with you when you write:
"That is why most of them are not for forgetting historical events, but rather criticize the respective culture of dismay or remembrance or whatever one remembers, speeches, actions, moral reproaches, "concern mandatory", Wants to name taboos when discussing them etc.."

What is the point of reference to other countries when it comes to your own responsibility?
"concern mandatory" – This disapproving term serves to ward off this responsibility. Who benefits from that? With a view to a sustainable policy?

> "What is the point of reference to other countries when it comes to your own responsibility?"

Because there was something similar there and sometimes there are problems to deal with it objectively there.

> ""concern mandatory" – This disapproving term serves to ward off this responsibility."

Nope, I only mentioned what some people ask of their fellow human beings.
And that’s mostly counterproductive.

> "Who benefits from that? With a view to a sustainable policy?"

Dismay duty? Nothing. If you want to improve something or prevent repetitions in the future, you have to learn from the past.
This requires factual handling.
And you can’t ask for dismay – just like that.
At most, encourage them to put themselves in the victim’s shoes and empathize with them.

> "In none country you sprinkle as much ashes on your head as in Germany. The rule: "If you are not guilty, throw the first stone. " does not apply there."

Those who fail to feel concerned about crimes committed in the name of their people cannot be ashamed of it. Shame, disgust and a minimum of legal awareness would be a prerequisite for empathy with victims. Such culture feeds solidarity with people whose fundamental rights are threatened by others.

> "Those who fail to feel concerned about crimes committed in the name of their people cannot be ashamed of it."

Why should you be ashamed of actions that you have not committed??

> "Shame, disgust and a minimum of legal awareness would be a prerequisite for empathy with victims. Such culture feeds solidarity with people whose fundamental rights are threatened by others."

I live in the here and now. And I want here and today that everyone can live freely and without persecution.

The past has passed – you can only learn from it and you should.
Not everyone has to do it. Some do their matters of concern and remembrance related to the past – the others just deal more objectively with such events.

to Rálf Schrader:
"Such culture feeds solidarity with people whose fundamental rights are threatened by others."

What about the people here who, despite knowing the Nazi crimes, closed their eyes and ears to the Communist crimes? – And did these criminals still recommend us as imitators? (And preached from New Germany.)

Dear Hajo, a belated thank you for posting this text by Johannes R. Becher!

I didn’t know the text. I also didn’t know the underlying details. A lyrical text about the murder of the children (by German dehumanized perpetrators) to produce, seems almost impossible.

How does the text do that? Opening: A lawsuit. Main witness: children’s shoes, appearing in pairs. An unexpected line of sight succeeds: by fixating on objects that belonged to the children when they were still alive, but from which every other living trace has now been erased. They are present, unlike the henchmen who have escaped, who hide cowardly. The poem succeeds in bringing the opposite to life by changing the perspective several times: the shoes are fictional dialogue partners; authorial narration conveys the connections; Representation from the imagined perspective of the children; Sketching the culprit (in the personalization of the "fairy godmother"-Figure); Inclusion of the final and future-oriented perspective of dealing with the perpetrators.

The deed, which is documented in documents and minutes, has a dimension that is called incommensurable in the language of philosophy – at least not understandable with common sense.

I found it successful that you, Hajo, put the text up for discussion at a time that marks the 70th anniversary of the liberation of the Auschwitz camp (e). The Federal President Gauck, whose many other activities I consider completely absurd (Germany must be prepared to undertake military operations due to increased responsibility in the world), said correctly in the Bundestag that Auschwitz belongs to our history, to us, a detail that our identity is also determined.

I am surprised that the content of the poem (one may argue about its ballad-like form) is not addressed at all. Instead, brisk considerations are made as to why you don’t let it touch you or "affected" have to be.
Or about the fact that principled statements become questionable because other people would have wronged themselves by relying on them.
Why dodged?

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