100,000 Beleidigungen sind machbar, Herr Nachbar

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Zeichnung: Bernd Zeller

„‚Präsidentenbeleidigung‘ ist in der Türkei ein Verbrechen. Wenn sie verurteilt werden, stehen Angeklagte vor bis zu vier Jahren im Gefängnis – und länger, wenn die Beleidigung öffentlich war. Laut dem Professor für Jurisprudenz der Bilgi-Universität Istanbul, Yaman Akdeniz, wurden seit der Wahl des türkischen Präsidenten Recep Tayyip Erdoğan im Jahr 2014 66.691 ‚Ermittlungen wegen Beleidigung‘ eingeleitet, was zu bisher 12.305 Prozessen führte, und die ‚Zahlen sind im Steigen begriffen‘.“

Wrangelkiez zeigt sich solidarisch. Es werden Telefonnummer von Polizeistellen in der Türkei auf Facebook veröffentlicht, damit Denunziantum die Verwandtschaft in der Türkei das Leben zur Hölle macht.
„Festnahmen und Strafverfolgungen deutscher Staatsangehöriger erfolgten vielfach in Zusammenhang mit regierungskritischen Stellungnahmen in den sozialen Medien. Ausreichend ist im Einzelfall das Teilen oder „Liken“ eines fremden Beitrags entsprechenden Inhalts. Es muss davon ausgegangen werden, dass auch nichtöffentliche Kommentare in sozialen Medien etwa durch anonyme Denunziation an die türkischen Strafverfolgungsbehörden weitergeleitet werden. Im Falle einer Verurteilung wegen „Präsidentenbeleidigung“ oder „Propaganda für eine terroristische Organisation“ riskieren Betroffene ggf. eine mehrjährige Haftstrafe.“ – Auswärtiges Amt
Eine Frage: Wie viele Faschisten im Wrangelkiez haben den Psychopathen gewählt?

William Wires, 22 März 2019

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Getting used to terror


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Karl Friedrich Abendschein, born 8 June 1868 in Gaiberg, a village near Heidelberg in the Grand Duchy of Baden.

Abendschein Charles verst

The Bottineau Courant, North Dakota

Seven year old Karl Friedrich „Charles“ Abendschein, the youngest child of a butcher from Gaiberg, near Heidelberg, arrived with his family in the United States on September 30, 1878. His parents, Georg and Christina (née Rathgeber) Abendschein, had left five infant graves behind. Charles was a direct cousin to my maternal grandfather’s mother, Anna Rosina (née Rathgeber) Porter. After arriving in New York City, the Abendschein family with five surviving children proceeded relatively soon to Breckenridge, Minnesota (founded 1857). The Northland newsletter of July 1973, mentions in a history article that the family arrived in Breckenridge that same year, but by the 1880 census, the unlisted family father – unlisted – probably died at his destination.

Two of Karl’s maternal uncles had previously immigrated from Jagsthausen to the United States in 1868. One was my grandfather’s grandfather, who married in New York City and raised a family in Newark, New Jersey. By the way, I, the author, was born there 79 years after those two Rathgeber brothers arrived at Castle Island in New York City harbor.  Who knows whether Christina Abendschein looked up with her two brothers in New York City. By 1880, the other brother, Fred, was already in Fulda, Minnesota (founded 1881), with his wife and two remaining children. He was employed as a railroad worker. Fulda is 200 miles south of Breckenridge. Who knows whether brother and sister ever visited each other out West.

Charles stayed with his sister, Louisa Hofacker, and her family in Bottineau, North Dakota according to the 1910 census. After suffering sickness for many years, he was soon brought to newly opened San Haven, a „tuberculosis sanatorium in the foothills of the Turtle Mountains, a few minutes north of Dunseith. Thousands of TB patients received treatment here between 1909 (actually the building was opened in the Fall of 1912) and the end of the TB endemic in the 1940’s. Prior to the advent of antibiotics which brought tuberculosis under control, roughly 50 percent of TB patients died from the disease. A common remedy at the time was to surgically collapse a lung. One can scarcely imagine the suffering that took place here.“

„Unlike other TB campuses, San Haven allowed (by a 1913 state Act) social organizations, like the Freemasons, to build cottages on the property.“ Charles was a member of the I.O.O.F. lodge.

The site’s ruins emanate an eery „evening glow“ feeling, as expressed in these videos: video one.  Video two.

* Abendschein = evening glow 😉

PS. The Abendschein family traveled aboard the S. S. Mosel, a ship with a calamitous history.

William Wires, 8 Dec 2018

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San Haven Sanatorium, Dunseith, North Dakota



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Berlin’s Crusaders or the Story of the Tempelhofer Feud

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Informative and nicely written article by notmrsparker about the history of Tempelhof

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Go Dutch

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Note: Fort Orange, renamed Albany

Peter Kalm „was commissioned by the Royal Swedish Academy of Sciences to travel to the North American colonies and to bring back seeds and plants that might be useful to agriculture.“ He published a „journal of his travels as En Resa til Norra America (Stockholm, 1753–1761). It was translated into German, Dutch, and French. Kalm described not only the flora and fauna of the New World, but the lives of the Native Americans and the (European) colonists whom he met. A United States edition was later translated and edited by Swedish-American scholar and literary historian Adolph B. Benson (1881–1961). It was published as Peter Kalm’s Travels in North America: The English Version of 1770 (Wilson-Erickson Inc., 1937).“

The following are excerpts from his journal, including his observances and prejudices, particularly in reference to the Dutch, who were already native to the Hudson Valley.  The illustration above refers to a whale sighting near Albany a century before Peter Kalm had embarked on his exhibition.

The Dutch in Albany (June the 21st, 1749)

„The inhabitants of Albany and its environs are almost all Dutchmen. They speak Dutch, have a Dutch preacher, and the divine service is performed in that language. Their manners are likewise quite Dutch; their dress is however like that of the English. It is well known that the first Europeans who settled in the province of New York were Dutchmen. During the time that they were the masters of this province, they seized New
Sweden (South Jersey) of which they were jealous. However the pleasure of possessing this conquered land and their own was but of short duration for towards the end of 1666 Sir Robert Carr by order of King Charles the second, went to New York, then New Amsterdam and took it. Soon ofter Colonel Nichols went to Albany, which then bore the name of Fort Orange, and upon taking it, named it Albany, from the Duke of York’s Scotch title. The Dutch inhabitants were allowed either to continue where they were, and under the protection of the English to enjoy all their former privileges, or to leave the country. The greater part of them chose to stay and from them the Dutchmen are descended who now live in the province of New York, and who possess the greatest and best estates in that province.

„The avarice, selfishness and immeasurable love of money of the inhabitants of Albany are very well known throughout all North America, by the French and even by the Dutch in the lower part of New York province. If anyone ever intends to to go to Albany it is said in jest that he is about to go the land of Canaan, since Canaan and the land of the Jews mean one and the same thing, and that Albany is a fatherland and proper home for arch-Jews, since the inhabitants of Albany are even worse. If a real Jew who understands the art of getting forward perfectly well, should settle amongst them, they would not fail to ruin him. For this reason nobody comes to this place without the most pressing necessity; and therefore I was asked in several places, what induced me to make the pilgrimage to this New Canaan. I likewise found the judgment which people formed of them was not without foundation. For though they seldom see any strangers, (except those who go from the British colonies to Canada and back again) and one might therefore expert to find victuals and accommodation for travelers cheaper than in places where they always resort, yet I experienced the contrary. I was here obliged to pay for everything twice, thrice, and four times as much as in any part of North America which I have passed through. If I wanted their assistance, I was obliged to pay them very well for it, and when I wanted to purchase anything, or be helped in some case or other, I could at once see what kind of blood ran into their veins, for they either fixed exorbitant prices for their services or were very reluctant to assist me. Such was this people in general. However, there were some among them who equalled any in North America or anywhere else, in politeness, equity, goodness, and readiness to serve and to oblige; but but their number fell far short of that of the former. If I may be allowed to declare my conjectures, the origin of the inhabitants of Albany and its neighborhood seems to me to be as follows. While Dutch possessed this country, and intended to people it, the government sent a pack of vagabonds of which they intended to clear their native country, and sent them along with a number of other settlers to this province. The vagabonds were sent far from the other settlers, upon the borders towards the Indians and other enemies, and a few honest families were persuaded to go with them in order to keep them in bounds. I cannot any other way account for the difference between the inhabitants of Albany and the other descendants of so respectable a nation as the Dutch who are settled in time lower part of New York province. The latter are civil, obliging, just in the prices, and sincere; and though they are not ceremonious, yet they are well meaning and honest and their promises may be relied on.

„The behavior of the inhabitants of Albany during the war between England and France, which ended with the peace of Aix-la-Chapelle, has, among several other causes, contributed to make them the object of hatred all the British colonies, but more especially in New England. For at the beginning of that war when the Indians of both parties had received orders to commence hostilities, the French engaged theirs to attack the inhabitants of New England, which they faithfully executed, killing everybody they met with, and carrying off whatever they found. During this time, the people of Albany remained neutral, and carried on a great trade with the very Indians who murdered the inhabitants of New England. Articles such as silver spoons, bowls, cups, etc. of which the Indians robbed the houses in New England, were carried to Albany, for sale. The people of that town bought up these silver vessels, though the names of the owners were engraved on many of them, and encouraged the Indians to get more of them, promising to pay them, and whatever they would demand. This was afterwards interpreted by the inhabitants of New England to mean that inhabitants of Albany encouraged the Indians to kill more of the New England people, who were in manner their brothers, and were subjects of the same crown. Upon the first news of this behaviour, which the Indians themselves spread in New England, the inhabitants of the latter province were greatly incensed, and threatened that the first step they would take in another war would be to burn Albany and the adjacent parts. In the present war it will sufficiently appear how backward the other British provinces in America are in assisting Albany,  and the neighboring places, in case of an attack from the French or Indians. The hatred which the English bear against the people at Albany is very great, but that of the Albanians against the English is carried to a ten times higher degree. This hatred has subsisted ever since the time when the English conquered this section, and is not yet extinguished, though they could never have gotten larger advantages under the Dutch government than they have obtained under that of the English. For, in a manner, their privileges are greater than those of Englishmen themselves.

„In their homes the inhabitants of Albany are much: more sparing than the English and are stingier with their food. Generally what they serve is just enough for the meal and sometimes hardly that. The punch bowl is much more rarely seen than among the English. The women are perfectly well acquainted with economy; they rise early, go to sleep very late, and are almost superstitiously clean in regard to the floor, which is frequently scoured several times in the week. Inside the homes the women are neatly but not lavishly dressed. The children are taught both English and Dutch. The servants in the town are chiefly negroes. Some of the inhabitants wear their own hair very short, without a bag or queue, because these are looked upon as the characteristics of Frenchmen. As I wore my hair in a bag the first day I came here from Canada, I was surrounded with children, who called me a Frenchman, and some of the boldest offered to pull at my French head dress, so I was glad to get rid of it.“

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November the 3rd (1749)

„I shall soon become tired of having to remain here and wait so long before I can get away. The morning after I arrived in this town two yachts departed, but it was impossible for me to get ready to leave on them, as I must procure various kinds of seeds of the walnut, chestnut, squash and other useful plants, a thing which I could not do in a hurry. People assured me that another boat was to leave as of Saturday last, but it is still tied up here, even though there is plenty of wind to-day.

„The inhabitants of this town (Albany) are as whole all Dutch or of Dutch extraction, descended from those who first came to settle this part of the country. Both sexes dress now very nearly like the English. In their homes and between themselves they always speak Dutch, so that rarely is an English word heard. They are so to speak permeated with a hatred toward the English, whom they ridicule and slander at every opportunity. This hatred is said to date back to the time when the English took this country away from the Dutch. Nearly all the books found in the homes are Dutch and it is seldom that an English book is seen. They are also more thrifty in their homes than the English. They are more frugal when preparing food, and seldom is more of it seen on the table than is consumed, and sometimes hardly that. They are careful not to load up the table with food as the English are accustomed to do. They are not so given to drink as the latter, and the punch bowl does not make a daily round in their households. When the men go out of doors, they frequently have only a white cap under the hat and no wig. Here are seen many men who make use of their own hair, cut short without a braid or knot. as both of the latter are considered a mark and characteristic of a Frenchman. The vast majority, in fact almost everyone here, carries on a business, though a great many here in addition their houses and farms in the country, close to or at some distance from the town. They have there good country estates, several sawmills and in many places even flour mills. The servants in this town are nearly all negroes. The children are instructed in both the English and the Dutch languages. The English accuse the inhabitants here of being big cheats and worse than the Jews.“

Peter Kalm’s Travels in North America, revised by Adolph B. Benson, Dover Publications, (c) 1937



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Die Wurzeln von Mr. Potato Head

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Wenn ich in einem anderen Land reise, wo die Menschen anders aussehen als ich, werde ich manchmal „taktvoll“ gefragt: Woher kommen Sie eigentlich? Wenn ich in der Türkei, in Marokko, in Zentralamerika reise, werde ich – bevor ich den Mund aufmache – sofort nach Hautfarbe, Kleidung, was weiß ich, eingeordnet. Oder werde ich selbstverständlich aus der Ferne als „echter“ Türke wahrgenommen?

Aber der Journalist Arno Frank riecht „vor allem dann, wenn der Fragende ein ‚Biodeutscher‘ ist“, sogar Rassismus. Alle Nazis außer Arno. Scheinbar hat er eine spezialisierte Nase, wie bei den Spürhunden auf Flughäfen, die auf Koks trainiert sind.

Und nun will der Journalist die Sache mit der immer populärer werdenden DNA-Analyse anpacken. Leider ist die Angelegenheit „fluide“. Keine Testing-Firma hätte das besser ausgedrückt. Inzwischen ist ein Test unglaublich billig geworden; nur € 70-80. „Die Ahnenforschung per Erbgutanalyse“ ist leichter gesagt als gemacht. Eine DNA-Analyse kann bei der Suche nach lebenden Verwandten helfen, kann aber Vorfahren nicht dingfest machen. Da muss man klassische Ahnenforschung betreiben: Dokumente und Kirchenbücher durchforsten, Friedhöfe besuchen und Stammbäume vergleichen.

Aber Arno geht’s um was anderes. Er blickt in die Werbung der DNA-Analysefirmen hinein und glaubt ein „falsches Versprechen“ zu erkennen, nämlich eine genaue ethnische Herkunft eines Kunden präsentieren zu können. Das behauptet keiner. Auch wenn die DNA auf Muster, mit Datenbanken und anthropologischen Erkenntnissen abgeglichen werden, sind die Ergebnisse in manchen Fällen eher beschränkt.

Welche Gene wir erben, stimmt nicht 100% mit der Ahnenforschung überein. Aus Wahrscheinlichkeitsrechnungen und den Vererbungsgesetzen, erben wir von ca. 120 Vorfahren pro Generation. Das heißt: nach der siebten Generation, mit 128 Vorfahren, erben wir von immer weniger Vorfahren je weiter wir in die Vergangenheit gehen. Herr Frank schlußfolgert: „DNA-Genealogie erzählt immer die Geschichte unserer Spezies als Ganzes.“ Genealogie aber erzählt die spezifischen (Kultur-)geschichten von Familien und Individuen in Zeit und Ort. Die Gene eines Menschen sind dermaßen individuell, dass genetische Spuren am Tatort zur Identifizierung von Verdächtigen in Verbindung mit anderen kriminalistischen Methoden unerläßlich sind. Sogar ein ungefähres Täterprofil inklusiv Haar-, Augen- und Hautfarbe kann erstellt werden.

Auch wenn eine Familienlegende besagt, dass Pocahontas im Stammbaum sitzt, ist es weitaus möglich, dass man gar keine Native American Gene geerbt hat.  Wenn von den 16 Zweit-Großeltern nur einer Native American ist, wird einem Eintritt in manchen Stammes-Klub gewährt und man darf an den Gewinnen der Casinos teilnehmen. Die „Rasse“ muss stimmen, auch wenn man ansonsten 15/16 „Bio-Deutscher“ ist. (Übrigens, es gibt keine Marker, die rein deutsch sind.) Wenn Indian Oberhäupter DNA-Analysen ablehnen, wird es mit dem Bestehen auf dem „Blut-Quantum“, das eine Stammeszugehörigkeit nach dem Stammbaum bestätigen soll, noch absurder.

„DNA-Genealogie erzählt also immer die Geschichte unserer Spezies als Ganzes, nie die die eines speziellen Individuums,“ schreibt Arno aus der journalistischen Nebenhöhle. Aber die Wissenschaft sagt was anderes. Die genetischen Marker erzählen von Mutationen, von Völkerwanderungen und von der Evolution des Menschen. Obwohl die Gene zu 95,5% aller Homo sapiens sapiens gleich sind, können Kleinstmutationen in der Pflanzen- und Tierwelt entscheidend fürs Überleben einer Art sein. Frag‘ mal die Neandertaler und die anderen Homonoiden in den Nebenhöhlen.

Aber Arno ist eigentlich gar nicht an Wissenschaft interessiert. Er scheint über die Implikationen besorgt zu sein. Er resümiert: „Identität ist eben ein kulturelles Konstrukt, kein biologisches Mandat.“ Es passiert selten, aber im Krankenhaus werden mal Babies verwechselt. Neulich las ich über den versehentlichen Tausch eines irischen Katholiken und eines osteuropäischen Juden. Nachdem die ethnische Herkunft und die Verwandtschaft durch DNA-Analyse  aufgedeckt wurden, wurden die angenommenen Identitäten durcheinandergebracht. Auch Juden können gute Katholiken sein, aber das weiß man seit Ostern.

Seit einer verstärkten Globalisierung klammern sich Menschen an Identitäten, die sich mit der DNA-Analyse bestätigen oder nicht bestätigen lassen. Die Gründe dafür sind individuell, politisch oder rassistisch. Die Begriffe „Native Americans“, Roma/Sinti, Juden, Schwarzafrikaner werden immer schwieriger zu definieren, da einige Überschneidungen bereits vor Tausenden von Jahren stattgefunden haben. Wenn Identität ein Konstrukt ist, dürfen Schwarzafrikaner sich als Sinti definieren. Die Frage: Woher kommen Sie eigentlich? wäre – nach Mr. Potato Head – rassistisch. Ob Arno alle diese Gruppen tadeln möchte und daran erinnern, dass sie alle Kartoffeln sind?

Dass viele Nordamerikaner nicht „Naive-American“, sondern sub-Saharan afrikanischer Abstammung sind, könnte bei manchen enttäuschend sein, aber dass sie alle sowieso mit der Kartoffel genetisch verwandt sind, dürfte manch einen Identitären beunruhigen. Arno sagt selbst, er sei eine stolze Kartoffel. Aber welcher Sorte, bleibt in seiner DNA.

William Wires, 13. Sept. 2018

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Apologists are hostile to Muslims


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(English below)

Relativierer schreien undifferenziert „islamfeindlich“ oder „muslimfeindlich“. Die Politiker hofieren ausschliesslich die radikale Muslime; die Kritiker aus den islamischen (und anderen) Ländern werden weitgehend ignoriert, oft defamiert. Broder, Abdel-Samad, und viele andere Kritiker, die oft unter Wachschutz leben müssen, werden genauestens auf den Fingern geguckt und diskreditiert. Bei den wird haargenau „differenziert“. Im Gegensatz dazu, werden Extremisten legitimiert. Dabei wird hauptsächlich von westlichen „Experten“ und Apologeten über eine große Vielfalt in der islamischen Welt gefaselt, die immer wieder von islamischen Geistlichen und Politkern vehement widersprochen wird. Eine viel beschworene Vielfalt ist sowieso völlig unerheblich, wenn Kritik an Islam breite Empörung – nicht selten Massenmord – hervorruft.

Es sind die Relativierer und Apologeten, die muslimfeindlich sind. Zum Vergleich: Menschen, die die Taten katholischer Priester gegen Kindern verleugnen oder relativieren, wären die eigentliche Feinde der katholischen Gläubigern, nicht die Kritiker der katholischen Religion. Stellen Sie sich vor, ein kritikresistenten Katholik schreit: “ Lang lebe der Papst“ und übt ein Massenmord aus. Danach gibt’s ein Gedenkstunde mit muslimischen Vertretern und einem Baptistenminister, die über die Blutlaken trampeln. Und große Mehrheiten von Katholiken schweigen und bei Kritik am Massenmörder beleidigt reagieren.


Apologists are quick to scream the weasel terms „Muslim bashing“ or „Islamophobia“. Politicians court primarily radical Muslims; critics from Islamic (and other) countries are largely ignored, often slandered. Henryk Broder, Hamed Abdel-Samad, and many other critics, who often require armed security, are closely scrutinized and discredited. In contrast, extremists are legitimized. Western „experts“ and apologists emphasize a great diversity in the Islamic world, despite contradiction from the Muslim leaders they court. The much-propagated diversity is entirely irrelevant when criticism of Islam is met with unified and widespread collective indignation – and often mass murder.

It is the apologists who are hostile to Muslims. A comparison: people who deny or relativize the acts of Catholic priests against children, are the real enemies of Catholic believers, and not the critics of the Catholic religion. Imagine an insulted Catholic screaming: „Long live the Pope“ while committing mass murder. And then afterwards there’s a public commemoration with Muslim representatives and a Baptist minister trampling over the blood stains. And large majorities of Catholics remain silent and react with offense when the mass murderer is criticized.

William Wires, 26 Aug 2018

Further reading

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