Saturday, February 29, 2020

Last effort to save his self-respect



I mentioned earlier how everything that was not connected with the immediate task of keeping oneself and one’s closest friends alive lost its value. Everything was sacrificed to this end. A man’s character became involved to the point that he was caught in a mental turmoil which threatened all the values he held and threw them into doubt. Under the influence of a world which no longer recognized the value of human life and human dignity, which had robbed man of his will and had made him an object to be exterminated (having planned, however, to make full use of him first—to the last ounce of his physical resources)—under this influence the personal ego finally suffered a loss of values. If the man in the concentration camp did not struggle against this in a last effort to save his self-respect, he lost the feeling of being an individual, a being with a mind, with inner freedom and personal value. He thought of himself then as only a part of an enormous mass of people; his existence descended to the level of animal life. The men were herded—sometimes to one place then to another; sometimes driven together, then apart—like a flock of sheep without a thought or a will of their own. A small but dangerous pack watched them from all sides, well versed in methods of torture and sadism. They drove the herd incessantly, backwards and forwards, with shouts, kicks and blows. And we, the sheep, thought of two things only—how to evade the bad dogs and how to get a little food.

Just like sheep that crowd timidly into the center of a herd, each of us tried to get into the middle of our formations. That gave one a better chance of avoiding the blows of the guards who were marching on either side and to the front and rear of our column. The central position had the added advantage of affording protection against the bitter winds. It was, therefore, in an attempt to save one’s own skin that one literally tried to submerge into the crowd. This was done automatically in the formations. But at other times it was a very conscious effort on our part—in conformity with one of the camp’s most imperative laws of self-preservation: Do not be conspicuous. We tried at all times to avoid attracting the attention of the SS.


A Kind of Negative Happiness



We were grateful for the smallest of mercies. We were glad when there was time to delouse before going to bed, although in itself this was no pleasure, as it meant standing naked in an unheated hut where icicles hung from the ceiling. But we were thankful if there was no air raid alarm during this operation and the lights were not switched off. If we could not do the job properly, we were kept awake half the night.

The meager pleasures of camp life provided a kind of negative happiness,—“freedom from suffering,” as Schopenhauer put it—and even that in a relative way only. Real positive pleasures, even small ones, were very few. I remember drawing up a kind of balance sheet of pleasures one day and finding that in many, many past weeks I had experienced only two pleasurable moments. One occurred when, on returning from work, I was admitted to the cook house after a long wait and was assigned to the line filing up to prisoner-cook F—. He stood behind one of the huge pans and ladled soup into the bowls which were held out to him by the prisoners, who hurriedly filed past. He was the only cook who did not look at the men whose bowls he was filling; the only cook who dealt out the soup equally, regardless of recipient, and who did not make favorites of his personal friends or countrymen, picking out the potatoes for them, while the others got watery soup skimmed from the top.

But it is not for me to pass judgment on those prisoners who put their own people above everyone else. Who can throw a stone at a man who favors his friends under circumstances when, sooner or later, it is a question of life or death? No man should judge unless he asks himself in absolute honesty whether in a similar situation he might not have done the same.

Long after I had resumed normal life again (that means a long time after my release from camp), somebody showed me an illustrated weekly with photographs of prisoners lying crowded on their bunks, staring dully at a visitor. “Isn’t this terrible, the dreadful staring faces—everything about it.”

“Why?” I asked, for I genuinely did not understand. For at that moment I saw it all again: at 5:00 A.M. it was still pitch dark outside. I was lying on the hard boards in an earthen hut where about seventy of us were “taken care of.” We were sick and did not have to leave camp for work; we did not have to go on parade. We could lie all day in our little corner in the hut and doze and wait for the daily distribution of bread (which, of course, was reduced for the sick) and for the daily helping of soup (watered down and also decreased in quantity). But how content we were; happy in spite of everything. While we cowered against each other to avoid any unnecessary loss of warmth, and were too lazy and disinterested to move a finger unnecessarily, we heard shrill whistles and shouts from the square where the night shift had just returned and was assembling for roll call. The door was flung open, and the snowstorm blew into our hut. An exhausted comrade, covered with snow, stumbled inside to sit down for a few minutes. But the senior warden turned him out again. It was strictly forbidden to admit a stranger to a hut while a check-up on the men was in progress. How sorry I was for that fellow and how glad not to be in his skin at that moment, but instead to be sick and able doze on in the sick quarters! What a lifesaver it was to have two days there, and perhaps even two extra days after those!


All this came to my mind when I saw the photographs in the magazine. When I explained, my listeners understood why I did not find the photograph so terrible: the people shown on it might not have been so unhappy after all.


Saturday, February 15, 2020

Hadislerle İslam Cilt 2: Akşam Namazının Vakti

R'cif Camii - Fas

Gün sona yaklaşıp güneş batınca yeni bir namazın vakti de girmiş olur. Mümin, Yüce Rabbimizin akşam namazı çağrısına icabette elini çabuk tutmalıdır. Zira akşam namazının vakti diğer namazlara oranla en kısa olanıdır. Bunun için Sevgili Peygamberimiz (sav), Ümmetim, akşam namazını kılmak için yıldızların (ortaya çıkıp) birbirine karıştığı zamanı beklemedikleri sürece hayırda olmaya devam edecektir.” buyurmak suretiyle, akşam namazını mümkün olduğunca erken kılma hususuna dikkatlerimizi çekmektedir. Sahâbeden Seleme b. Ekvâ" (ra) akşam namazını güneş kaybolur kaybolmaz kıldıklarını söylerken, Râfi" b. Hadîc (ra), “Biz akşam namazını Peygamber ile birlikte kılardık da namazdan çıktıktan sonra birimizin attığı okun düştüğü yeri rahatlıkla görebileceği kadar aydınlık olurdu.” diyerek sahâbenin bu konudaki hassasiyetini ifade etmektedir.

Friday, February 14, 2020

Success will follow you



Don’t aim at success—the more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side-effect of one’s dedication to a cause greater than oneself or as the by-product of one’s surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it. I want you to listen to what your conscience commands you to do and go on to carry it out to the best of your knowledge. Then you will live to see that in the long run—in the long run, I say!—success will follow you precisely because you had forgotten to think of it.

Devil's Bridge

Salem - Sydney Vosper


-"If you don't eat your greens, we'll send you to Devil's Bridge." I was scared stiff of the place when I was a kid.

-How come? According to legend, it's where the devil was tricked by an old lady.

-One day, an old lady and her cow got separated. She was on one side of the river, the cow was on the other. While she was standing there wondering how to get it back, the devil appeared and offered to build her a bridge. But his price was the soul of the first living thing to cross it. She agreed. Next morning, bingo! There's a bridge. The devil says, "I've kept my promise, now you keep yours." The old lady took a loaf of bread out of her basket, threw it across the bridge and her dog ran after it.

-So the devil was tricked by an old lady.

-Yep. The devil was so embarrassed, he never set foot in Wales again.

-Some would say that he never left.

I was scared stiff of the place when I was a kid.
How come? According to legend, it's where the devil was tricked by an old lady.
One day, an old lady and her cow got separated.
She was on one side of the river, the cow was on the other.
While she was standing there wondering how to get it back, the devil appeared and offered to build her a bridge.
But his price was the soul of the first living thing to cross it.
She agreed.
Next morning, bingo! There's a bridge.
The devil says, "I've kept my promise, now you keep yours.
" The old lady took a loaf of bread out of her basket, threw it across the bridge and her dog ran after it.
So the devil was tricked by an old lady.
Yep.
The devil was so embarrassed, he never set foot in Wales again.
Some would say that he never left.

Read more: https://www.springfieldspringfield.co.uk/view_episode_scripts.php?tv-show=hinterland-2013&episode=s01e01
m what we can gather, she lived a quiet, frugal existence.
But who does she know? And more importantly, who might have a motive strong enough to want to hurt her so badly? Yes, sir.
I've already done a bit of homework on Helen Jenkins, sir.
She ran the Pontarfynach Children's Home from 1979 till it closed in '96.
It's now the Devil's Bridge Hotel, sir.
Devil's Bridge? On the A4120 out of Aber, sir.
It's about 20 minutes away to the southeast.
Hm.
It's as clear as day when you know what you're looking for.
If you don't eat your greens, we'll send you to Devil's Bridge.
I was scared stiff of the place when I was a kid.
How come? According to legend, it's where the devil was tricked by an old lady.
One day, an old lady and her cow got separated.
She was on one side of the river, the cow was on the other.
While she was standing there wondering how to get it back, the devil appeared and offered to build her a bridge.
But his price was the soul of the first living thing to cross it.
She agreed.
Next morning, bingo! There's a bridge.
The devil says, "I've kept my promise, now you keep yours.
" The old lady took a loaf of bread out of her basket, threw it across the bridge and her dog ran after it.
So the devil was tricked by an old lady.
Yep.
The devil was so embarrassed, he never set foot in Wales again.
Some would say that he never left.

Read more: https://www.springfieldspringfield.co.uk/view_episode_scripts.php?tv-show=hinterland-2013&episode=s01e01

Friday, February 7, 2020

The Commerce of Human Flesh


Over the next few years, I learned how to preserve wax from the heat and how to parcel it out, how to tell if a roll of linen was from England or from Flanders, how to transport glass from one end of town to the other without breaking it, how to select the kind of woven materials that would sell in Portugal or Spain, how to clean a weapon of its powder so it would look new and most of all, how to get the best price for any of the goods in which I traded. I learned a lot from my apprenticeship and eventually I became a trusted partner of al-Dib, earning commissions that made me rich. I had a fireplace built in the largest room of our house; I bought fine rugs and silver chests; I paid for Zainab’s wedding. I felt that I had finally realized my dream, that I had become exactly the sort of man I wanted, a man of means and power, a man whose contracts were recorded by flattering notaries. But as time went on, I fell for the magic of numbers and the allure of profit. I was preoccupied only with the price of things and neglected to consider their value. So long as I managed to sell at a higher price, it no longer mattered to me what it was I sold, whether glass or grain, wax or weapons, or even, I am ashamed to say, especially in consideration of my later fate – slaves.

The commerce of human flesh came to tempt me one spring morning when I was negotiating the price of seven loads of wheat destined for Lisbon. The farmer selling the grain, a middle-aged man with a narrow face and thin lips that gave the impression of avarice, brought with him three slaves he had unexpectedly inherited from an old uncle. Do you know of a buyer? he asked me, lifting his skullcap and scratching his head. His accent hinted to an upbringing deep in the country, somewhere east of Khenifra. Why do you want to sell them? I asked. I know not what else to do with them, he replied. They are too old to be of much use to me on the farm. Still, this one is a good cobbler and the other two can work metal. The cobbler had small, heavy-lidded eyes that seemed to take no interest in the world they beheld. But the two metalworkers watched me, their eyes pleading silently as I dug my hands inside each bag of wheat to gauge its quality. The sun was in my face. Beads of sweat rolled down my cheeks in a continuous stream. And in my ears was the din of the marketplace: carts creaked, vendors quarrelled, water-sellers rang their bells. The farmer spoke again. How about it? Seventy-five for all three. I stopped appraising the grain and began to appraise the farmer. Strands of white ran through his beard. He held the strap of his leather satchel with two hands, as if he feared someone might snatch it from him at any moment. Did he really want to sell three skilled slaves for that little? Did he not know how much they were worth? The Portuguese were buying slaves by the hundreds from all their trading posts along the continent, and he could surely sell these three at the port before nightfall. Or he could free them and allow them to return home and live out their lives among their people. I opened my mouth, but instead of an admonition to release these men from bondage, out came a price. Sixty for all three, I said. From that sale, I derived a profit of one hundred and fifty reais, the most I had made in a single transaction. I was stunned at how easy it had been and how high the proceeds. If I felt any guilt, I quietened it by telling myself that I had not done anything that others had not done before me. The sultan of our kingdom, the governor of our province and the nobles of our city – they all owned slaves. I ignored the teachings of our Messenger, that all men are brothers and that there is no difference among them save in the goodness of their actions. With neither care nor deliberation, I consigned these three men to a life of slavery and went to a tavern to celebrate.

Logic of Conquistadors


The notary of the armada, a stocky man with owlish eyes by the name of Jerónimo de Albaniz, stepped forward. Facing Señor Narváez, he unrolled a scroll and began to read in a monotone voice. On behalf of the King and Queen, we wish to make it known that this land belongs to God our Lord, Living and Eternal. God has appointed one man, called St Peter, to be the governor of all the men in the world, wherever they should live, and under whatever law, sect or belief they should be. The successor of St Peter in this role is our Holy Father, the Pope, who has made a donation of this terra firma to the King and Queen. Therefore, we ask and require that you acknowledge the Church as the ruler of this world, and the priest whom we call Pope, and the King and Queen, as lords of this territory. Señor Albaniz stopped speaking now and, without asking for permission or offering an apology, he took a sip of water from a flask hanging from his shoulder. I watched the governor’s face. He seemed annoyed with the interruption, but he held back from saying anything, as it would only delay the proceedings further. Or maybe he did not want to upset the notary. After all, without notaries and record-keepers, no one would know what governors did. A measure of patience and respect, however small, was required. Unhurriedly Señor Albaniz wiped his mouth with the back of his hand and resumed speaking. If you do as we say, you will do well and we shall receive you in all love and charity. But if you refuse to comply, or maliciously delay in it, we inform you that we shall make war against you in all manners that we can, and shall take your wives and children, and shall make slaves of them, and shall take away your goods, and shall do you all the mischief and damage that we can. And if this should happen, we protest that the deaths and losses will be your fault, and not that of their Highnesses, or of the cavaliers here present. Now that we have said this to you, we request the notary to give us his testimony in writing and the rest who are present to be witnesses of this Requisition. Until Señor Albaniz had arrived at the promises and threats, I had not known that this speech was meant for the Indians. Nor could I understand why it was given here, on this beach, if its intended recipients had already fled their village. How strange, I remember thinking, how utterly strange were the ways of the Castilians – just by saying that something was so, they believed that it was. I know now that these conquerors, like many others before them and no doubt like others after, gave speeches not to voice the truth, but to create it.

Estebanico


Estebanico was the name the Castilians had given me when they bought me from Portuguese traders – a string of sounds whose foreignness still grated on my ears. When I fell into slavery, I was forced to give up not just my freedom, but also the name that my mother and father had chosen for me. A name is precious; it carries inside it a language, a history, a set of traditions, a particular way of looking at the world. Losing it meant losing my ties to all those things too. So I had never been able to shake the feeling that this Estebanico was a man conceived by the Castilians, quite different from the man I really was.


The Moor's Account


What each of us wants, in the end, whether he is black or white, master or slave, rich or poor, man or woman, is to be remembered after his death. I am no different; I want to survive the eternity of darkness that awaits me. If, by a stroke of luck, this account should find its way to a suitable secretary, who would see fit to copy it down without any embellishment, save for those of calligraphy or, in the manner of the Turks and the Persians, colorful illumination, then perhaps, someday, if that is to be the will of God, my countrymen will hear about my wondrous adventures and take from them what wise men should: truth in the guise of entertainment.


Saturday, February 1, 2020

Rooster Coop



Mr Jiabao,

Sir.

When you get here, you’ll be told we Indians invented everything from the Internet to hard-boiled eggs to spaceships before the British stole it all from us.

Nonsense. The greatest thing to come out of this country in the ten thousand years of its history is the Rooster Coop.

Go to Old Delhi, behind the Jama Masjid, and look at the way they keep chickens there in the market. Hundreds of pale hens and brightly coloured roosters, stuffed tightly into wire-mesh cages, packed as tightly as worms in a belly, pecking each other and shitting on each other, jostling just for breathing space; the whole cage giving off a horrible stench – the stench of terrified, feathered flesh. On the wooden desk above this coop sits a grinning young butcher, showing off the flesh and organs of a recently chopped-up chicken, still oleaginous with a coating of dark blood. The roosters in the coop smell the blood from above. They see the organs of their brothers lying around them. They know they’re next. Yet they do not rebel. They do not try to get out of the coop.

The very same thing is done with human beings in this country.

Watch the roads in the evenings in Delhi; sooner or later you will see a man on a cycle-rickshaw, pedalling down the road, with a giant bed, or a table, tied to the cart that is attached to his cycle. Every day furniture is delivered to people’s homes by this man – the delivery-man. A bed costs five thousand rupees, maybe six thousand. Add the 

chairs, and a coffee table, and it’s ten or fifteen thousand. A man comes on a cycle-cart, bringing you this bed, table, and chairs, a poor man who may make five hundred rupees a month. He unloads all this furniture for you, and you give him the money in cash – a fat wad of cash the size of a brick. He puts it into his pocket, or into his shirt, or into his underwear, and cycles back to his boss and hands it over without touching a single rupee of it! A year’s salary, two years’ salary, in his hands, and he never takes a rupee of it.

Every day, on the roads of Delhi, some chauffeur is driving an empty car with a black suitcase sitting on the backseat. Inside that suitcase is a million, two million rupees; more money than that chauffeur will see in his lifetime. If he took the money he could go to America, Australia, anywhere, and start a new life. He could go inside the five-star hotels he has dreamed about all his life and only seen from the outside. He could take his family to Goa, to England. Yet he takes that black suitcase where his master wants. He puts it down where he is meant to, and never touches a rupee. Why?

Because Indians are the world’s most honest people, like the prime minister’s booklet will inform you?

No. It’s because 99.9 per cent of us are caught in the Rooster Coop just like those poor guys in the poultry market.

The Rooster Coop doesn’t always work with minuscule sums of money. Don’t test your chauffeur with a rupee coin or two – he may well steal that much. But leave a million dollars in front of a servant and he won’t touch a penny. Try it: leave a black bag with a million dollars in a Mumbai taxi. The taxi driver will call the police and return the money by the day’s end. I guarantee it. (Whether the police will give it to you or not is another story, sir!) Masters trust their servants with diamonds in this country! It’s true. Every evening on the train out of Surat, where they run the world’s biggest diamond-cutting and polishing business, the servants of diamond merchants are carrying suitcases full of cut diamonds that they have to give to someone in Mumbai. 
Why doesn’t that servant take the suitcase full of diamonds? He’s no Gandhi, he’s human, he’s you and me. But he’s in the Rooster Coop. The trustworthiness of servants is the basis of the entire Indian economy.

The Great Indian Rooster Coop. Do you have something like it in China too? I doubt it, Mr Jiabao. Or you wouldn’t need the Communist Party to shoot people and a secret police to raid their houses at night and put them in jail like I’ve heard you have over there. Here in India we have no dictatorship. No secret police.

That’s because we have the coop.

Never before in human history have so few owed so much to so many, Mr Jiabao. A handful of men in this country have trained the remaining 99.9 per cent – as strong, as talented, as intelligent in every way – to exist in perpetual servitude; a servitude so strong that you can put the key of his emancipation in a man’s hands and he will throw it back at you with a curse.

You’ll have to come here and see it for yourself to believe it. Every day millions wake up at dawn – stand in dirty, crowded buses – get off at their masters’ posh houses – and then clean the floors, wash the dishes, weed the garden, feed their children, press their feet – all for a pittance. I will never envy the rich of America or England, Mr Jiabao: they have no servants there. They cannot even begin to understand what a good life is.

Now, a thinking man like you, Mr Premier, must ask two questions.

Why does the Rooster Coop work? How does it trap so many millions of men and women so effectively?

Secondly, can a man break out of the coop? What if one day, for instance, a driver took his employer’s money and ran? What would his life be like?

I will answer both for you, sir.

The answer to the first question is that the pride and glory of our nation, the repository of all our love and sacrifice, the subject of no doubt considerable space in the pamphlet that the prime minister will hand over to you, the Indian family, is the reason we are trapped and tied to the coop.
The answer to the second question is that only a man who is prepared to see his family destroyed – hunted, beaten, and burned alive by the masters – can break out of the coop. That would take no normal human being, but a freak, a pervert of nature.

It would, in fact, take a White Tiger. You are listening to the story of a social entrepreneur, sir.

Caste



I should explain a thing or two about caste. Even Indians get confused about this word, especially educated Indians in the cities. They’ll make a mess of explaining it to you. But it’s simple, really.

Let’s start with me.

See: Halwai, my name, means ‘sweet-maker’.

That’s my caste – my destiny. Everyone in the Darkness who hears that name knows all about me at once. That’s why Kishan and I kept getting jobs at sweetshops wherever we went. The owner thought, Ah, they’re Halwais, making sweets and tea is in their blood.

But if we were Halwais, then why was my father not making sweets but pulling a rickshaw? Why did I grow up breaking coals and wiping tables, instead of eating gulab jamuns and sweet pastries when and where I chose to? Why was I lean and dark and cunning, and not fat and creamy-skinned and smiling, like a boy raised on sweets would be?

See, this country, in its days of greatness, when it was the richest nation on earth, was like a zoo. A clean, well-kept, orderly zoo. Everyone in his place, everyone happy. 

Goldsmiths here. Cowherds here. Landlords there. The man called a Halwai made sweets. The man called a cowherd tended cows. The untouchable cleaned faeces. Landlords were kind to their serfs. Women covered their heads with a veil and turned their eyes to the ground when talking to strange men.

And then, thanks to all those politicians in Delhi, on the fifteenth of August, 1947 – the day the British left – the cages had been let open; and the animals had attacked and ripped each other apart and jungle law replaced zoo law. Those that were the most ferocious, the hungriest, had eaten everyone else up, and grown big bellies. That was all that counted now, the size of your belly. It didn’t matter whether you were a woman, or a Muslim, or an untouchable: anyone with a belly could rise up. My father’s father must have been a real Halwai, a sweet-maker, but when he inherited the shop, a member of some other caste must have stolen it from him with the help of the police. My father had not had the belly to fight back. That’s why he had fallen all the way to the mud, to the level of a rickshaw-puller. That’s why I was cheated of my destiny to be fat, and creamy-skinned, and smiling.

To sum up – in the old days there were one thousand castes and destinies in India. These days, there are just two castes: Men with Big Bellies, and Men with Small Bellies.

And only two destinies: eat-or get eaten up.

If you ever figure these people out, send me an e-mail



Iqbal, who is one of the four best poets in the world – the others being Rumi, Mirza Ghalib, and a fourth fellow, also a Muslim, whose name I’ve forgotten – has written a poem where he says this about slaves:

They remain slaves because they can’t see what is beautiful in this world.

That’s the truest thing anyone ever said.

A great poet, this fellow Iqbal – even if he was a Muslim.

(By the way, Mr Premier: have you noticed that all four of the greatest poets in the world are Muslim? And yet all the Muslims you meet are illiterate or covered head to toe in black burkas or looking for buildings to blow up? It’s a puzzle. If you ever figure these people out, send me an e-mail.)






The White Tiger



My whole life, I have been treated like a donkey. All I want is that one son of mine – at least one – should live like a man.’