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Thursday, March 31, 2011
Melinda Dee (MD) Foto Melinda Alias Inong Wanita Cantik Dan Seksi Pembobol Citibank Yang Menggelapkan Dana nasabah Citibank Rp 17 M
0 comments Posted by ai at 10:57 AMMelinda Dee (MD) Foto Melinda Alias Inong Wanita Cantik Dan Seksi Pembobol Citybank Yang Menggelapkan Dana nasabah Citibank Rp 17 M - Jangan terkecoh oleh penampilan seseorang. Biarpun cantik dan sexy tapi wanita ini telah merugikan banyak orang. Wanita cantik ini menjadi perbincangan hangat dan menjadi berita di Indonesia karena sepakterjangnya.
Bandingkan Gambar Foto Melinda Dee (MD) sebelum dan setelah operasi plastik
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Nama Melinda Dee alias MD alias Inong, makin tenar bukan hanya karena aksi kejahatan perbankannya yang mampu menggelapkan dana nasabah Citibank senilai Rp17 miliar, tapi juga kecantikannya sebagaimana foto-foto yang tersebar di dunia maya.
Namun, tahukah Anda bahwa kecantikan MD itu ternyata hasil operasi plastik. Hal itu disampaikan Kadiv Humas Polri Irjen Pol Anton Bachrul Alam di Mabes Polri, Jakarta, Kamis (31/3/2011).
"Dia itu operasi semua. Dirombak, wajahnya. Jadi, sebetulnya enggak cantik," ujar Anton.
Namun, Anton tak menjelaskan secara rinci, apakah buah dada MD yang menjadi pembicaraan penghuni dunia maya juga termasuk hasil operasi.
Yang jelas, Anton mengakui bahwa MD dengan kecantikan hasil operasi itu melancarkan aksinya di dunia perbankan dengan membuat senyaman mungkin nasabah prioritas, nasabah atas nama perusahaan yang memiliki saldo minimal Rp 500 juta.
Dan sekali transaksi, MD mampu menilep dana perusahaan nasabah sasarannya antara Rp 1 hingga Rp 2 miliar dan ditransfer kembali ke rekening perusahaan miliknya.
"Nasabah itu kenal baik, percaya. Terkadang ketemu di ruangan khusus di dalam bank. Jadi dilayani enak dan nyaman. Misalnya, dia (nasabah) ambil uang sekian. Nasabah hanya tandatangan di blangko kosong. Selebihnya bisa dia pakai lagi (manipulasi data/red)," jelas Anton. (tribunnews.com)
Umar Patek Tertangkap Tempat Tertangkapnya Gembong Teroris Bom Bali I Umar Patek
0 comments Posted by ai at 9:50 AMUmar Patek Tertangkap Tempat Tertangkapnya Gembong Teroris Bom Bali I Umar Patek - Mungkin nama Umar Patek tidak setenar Nurdin M Top, Amrozi atau orang yang di dakwa melakukan tindakan teroris. Tapi buat kalangan inteligen atau polisi nama ini boleh jadi menjadi daftar target orang yang harus di tangkap.
Umar Patek, buronan teroris diberitakan Wall Steet Journal yang mengutip sumber intelijennya telah tertangkap di Pakistan. Jika hal ini benar maka sel-sel teroris akan terputus satu.
Lalu siapa Umar Patek? hingga Amerika Serikat berjanji akan memberi hadiah 1 Juta US Dolar kepada penangkapnya.
Umar Patek adalah anggota Jemaah Islamiyah. Dia lahir pada tahun 1970 dan merupakan keturunan orang Arab-Jawa. Mempunyai tinggi 166 cm dan berat 60 kg, dengan kulit coklat.
Umar Patek dikenal juga dengan sebutan Umar Kecil, Umar, Pa'tek, Pak Taek, Abu Syekh, dan Zacky. Dia diyakini telah menjabat sebagai asisten koordinator lapanga pemboman di Bali, pada tahun 2002 yang menewaskan 202 orang.
Karena aksinya itu Umar kemudian buron dan dicari oleh pemerintah Amerika Serikat, Australia, dan Indonesia atas tuduhan terorisme. Ada hadiah 1 juta US Dolar yang ditawarkan penangkapannya.
Umar Patek diyakini juga telah melatih kelompok pejuang Abu Sayyaf dalam pembuatan bom di Filipina Selatan.
Patek pernah dilaporkan tewas pada 14 September tahun 2006 ketika terjadi pertempuran dengan pasukan pemerintah Pemerintah dan pasukan militan di Provinsi Sulu, Filipina. Namun laporan ini tidak pernah dikonfirmasi,. dan Patek masih sedang dicari.
Australia mengatakan Abu Sayyaf menyembunyikan Umar Patek, termasuk ahli perakit bom Indonesia yang telah gugur dalam penyergapan densus 88, Dulmatin. Keduanya pergi ke Filipina selatan pada tahun 2003 untuk menghindari penangkapan oleh pihak berwenang Indonesia setelah serangan Bom Bali.
Akhirnya Patek dilaporkan ditangkap oleh aparat keamanan Pakistan pada tanggal 29 Maret 2011.
Berikut ini adalah topik berita Indonesia tentang Umar Patek bersumber dari tribunnews.com Mau cari berita lain terbaru dari Blog ini lihat di kumpulan berita ini atau baca juga Gaji Presiden Indonesia Terbaru 2011 Daftar Gaji Pemimpin Dunia Tahun 2011 dan Gaji Pns Pegawai Negeri Sipil 2011 Indonesia Daftar Kenaikan Gaji Golongan PNS TNI POLRI Tahun 2011 Meningkat 10%
CIA Bantu Penangkapan Umar Patek
Gembong teroris bom Bali I, Umar Patek tertangkap atas bantuan badan intelijen negeri Uwak Sam, Central Intelligence Amerika Serikat (CIA).
Uang 1 Juta Dolar AS Picu Penangkapan Umar Patek
Penangkapan Umar Patek oleh tim intelijen Pakistan dimotivasi tip uang sebesar satu juta dolar AS.
Kemenlu Siap Ekstradisi Umar Patek dari Pakistan
Kemenlu menyiapkan upaya ekstradisi terhadap teroris Umar Patek bila ada permintaan dari aparat kepolisian dan Badan Intelijen Negara (BIN).
Kepala BIN : Umar Patek Ditembak Bersama Istri
Kepala Badan Intelijen Negara (BIN) Sutanto menyebut, seorang yang diduga Umar Patek di Pakistan beberapa waktu lalu bersama istri
Menkumham Berharap Umar Patek Diadili di Indonesia
Menteri Hukum dan HAM, Patrialis Akbar berharap tersangka pelaku terorisme Umar Patek dapat diadili di Indonesia.
Djoko Suyanto : Indonesia Kirim Intelijen ke Pakistan
Menteri Koordinator Politik Hukum dan Keamanan Djoko Suyanto memastikan Badan Intelijen Indonesia (BIN) dan Mabes Polri mengirim
Baasyir Mengaku Tak Kenal Umar Patek
Amir Jamaah Anshorut Tauhid (JAT) Abu Bakar Baasyir mengaku tidak mengenal Umar Patek, teroris yang dikabarkan ditangkap di Pakistan
Kapolri: Belum Bisa Dipastikan Umar Patek
Kapolri Jenderal Polisi Timur Pradopo belum bisa memastikan yang dimaksud benar-benar teroris Umar Patek yang selama ini diburu interpol.
Pakistan Akui Tangkap Umar Patek
Otoritas keamanan Pakistan membenarkan agen keamanannya telah menangkap otak serangan Bom Bali I, Umar Patek, Rabu (30/3/2011).
Istana Tunggu Laporan BIN Terkait Umar Patek
Juru bicara Kementerian Luar Negeri Teuku Faizasyah menegaskan Presiden menunggu laporan dari Kapolri Jenderal Polisi Timur Pradopo dan Kepala BIN
Sudah Lama Polri Tahu Umar Patek Ditangkap
Kadiv Humas Polri Irjen Pol Anton Bachrul Alam mengaku pihaknya telah sejak lama mendapatkan informasi bahwa buronan teroris, Umar Patek, ditangkap
Polri Belum Dapat Kepastian Soal Tertangkapnya Umar Patek
Kepolisian Negara Republik Indonesia belum mendapatkan informasi pasti mengenai penangkapan gembong teroris Umar Patek di Pakistan.
Kemenlu Belum Tahu Umar Patek Ditangkap di Pakistan
Kemenlu menyatakan belum mengetahui informasi ditangkapnya pelaku teror bom bali, Umar Patek, oleh otoritas Pakistan
Umar Patek Diduga Tidak Memiliki Keluarga di Indonesia
diduga, Umar Patek sudah tidak mempunya kerabat keluarga di Indonesia. Hal itu disampaikan oleh Anggota Tim Pengacara Muslim
Tim Pengacara Muslim Siap Dampingi Umar Patek
Tim Pengacara Muslim (TPM) mengaku sudah mendengar penangkapan teroris Umar Patek di Pakistan.
Mengenal Sekilas Umar Patek
Umar Patek adalah anggota Jemaah Islamiyah. Dia lahir pada tahun 1970 dan merupakan keturunan orang Arab-Jawa
Umar Patek Ditangkap di Pakistan
Buronan tersangka teroris Umar Patek ditangkap di Pakistan, Selasa (29/3/2011) waktu setempat.
Sexy Nazis and Brute Polaks: Having Our Ethical Cake and Eating It, Too
0 comments Posted by ai at 5:47 AM
"Black Book." source
Power is attractive.
Nazis were powerful.
Nazis are attractive.
This is all very pertinent to "Bieganski,"
the brute Polak stereotype.
Several recent big-budget,
high-profile, critically-acclaimed and financially successful films and
television productions share two remarkable features. They include full-frontal
nudity in graphic sex scenes. The lovers are highly attractive, very sympathetic
Nazis.
These films are doing hard cultural work. Sexy
Nazis reassure viewers that we can have our cake and eat it, too. We can enjoy
our attraction to squeaky leather boots, riding crops, engraved daggers and
masterful warriors. Enjoying all the paraphernalia of power need not compromise
us ethically. We are shocked, shocked at the Holocaust. We don't much like those
dirty, primitive, Catholic, Polaks.
Christoph Waltz as SS Col Hans Landa, "The Jew Catcher,"
widely esteemed by fans as a Sexy Nazi source
"Bieganski"
shows how a deep-rooted stereotype of Poles and other Eastern European, peasant-
and Christian-descent populations is currently deployed in scholarly,
journalistic, and popular prose devoted to the Holocaust, and, by extension, to
all hate.
Not only are Polish Catholic peasants the
world's worst anti-Semites, essentially and ineradicably responsible for the Holocaust
in a way that Germans are not seen to be. Indeed, Sexy Nazi films are just the
popular culture extension of trends taking place in the Ivory Tower. Nowadays, Bieganski,
or the brute Polak, is humanity's representational hater.
In Willard Gaylin's 2004 book "Hatred:
The Psychological Descent Into Violence," Gaylin attempts to
illustrate human hatred for his reader. Gaylin does not turn to Al Qaeda
terrorists, who had attacked the US just a few short years before, committing
one of the most visually spectacular displays of hatred humanity had ever seen,
and inaugurating the War on Terror. He doesn't turn to German Nazis as the
epitome of hate. Rather, to illustrate pure hatred for his reader, to, as Gaylin
puts it, engage in the courageous task of "confronting evil head-on,"
Gaylin turns to Poles, specifically Polish, Catholic peasants. They hold the
key to understanding evil.
At the same time that an
inescapably tainted Polish essence is positioned as responsible for the
Holocaust, and hate itself, Germans, including German Nazis, are inched away
from guilt. In a recent scholarly book that uses a fictional short story to
depict Polish rescuers as sex deviants who help Jews in order to exploit them
sexually, one can read a Jewish survivor state, "Not one German ever laid
a finger on me … What I do hate is Ukrainians and Poles."
It's easier to hate Poles, "Bieganski" shows,
exactly because of the distance between the stereotypical image of the dirty, laboring
peasant, excessively religious, clinging, as Andrei Codrescu put it on NPR, to
his "smoke darkened icons" and his "stink," and the modern,
educated, secular person. It's difficult to accept that people who are human in
the exact same way that we are human commit atrocities. It's difficult to confront
the fact that we humans are attracted to power, and that Nazis, if nothing else,
were very powerful. The Brute Polak image solves this problem for the
contemporary Holocaust audience.
It's easier to locate
evil in someone seen as utterly different from oneself, and utterly different
from that which naturally attracts us. That is the reason that every ethical
person, not just Poles, should care about the Bieganski stereotype. Indeed,
prominent Polish Jews, including Adam Michnik, exactly on this ground of ethics
and the manipulation of guilt by power groups, have spoken out against the
stereotyping of Poles in the West.
Some Sexy Nazi
Movies:
"The
Reader." You really can't get a grip on the Holocaust until you've had
a gynecologist's eye view of Kate Winslet's privates.
"Black Book."
If you like seeing beautiful young women completely naked, and posed in
compromising and perverse scenarios, then "Black Book" is for you.
Carice van Houten as Rachel, a Jew who falls in love with a
Gestapo chief, is fully exposed on screen, and things are done to her body that
I've not only not seen in movies before, I didn't think I'd ever see.
"Inglorious Basterds."
As "Bieganski" records, female fans of this film decided that Christoph
Waltz, as SS Colonel Hans Landa, aka "The Jew Hunter," was the
sexiest thing they'd ever seen.
"Island at
War." The youtube romantic
tribute videos to Baron
von Rheingarten, this series' sexy Nazi, are something to see. Being a mass
murderer is no impediment to being a sex symbol to the discriminating BBC or
PBS viewer!
"Lust
Caution" "Lust Caution" has chosen a monster for its lead.
In bed, though, this torturer is one of the world's great lovers. His masterful
feats of lovemaking are so acrobatic you'll not be sure if you're viewing a
page from the Kama Sutra or a metaphor invoking ramen noodles.
Power is attractive.
Nazis were
powerful.
Nazis are attractive.
This
is all very pertinent to "Bieganski."
Wednesday, March 30, 2011
Jadwal Lengkap Pra piala Dunia 2014 Zona Asia Jadwal Putaran Pertandingan Prapiala Brasil zona Asia Hasil Undian AFC
0 comments Posted by ai at 11:42 AMJadwal Lengkap Pra piala Dunia 2014 Zona Asia Jadwal Putaran Pertandingan Brasil zona Asia Hasil Undian AFC - Tim nasional Indonesia akan bertemu dengan Turkmenistan pada Pra Piala Dunia 2014 Brasil zona Asia. Ini merupakan hasil undian Federasi Sepak Bola Asia (AFC), di Kuala Lumpur, Rabu (30/ 3/ 2011). (AFC)
Pecinta olah raga bola mania dukung yuk Timnas Indonesia di Pra piala Dunia 2014 Zona Asia. Sebelum lihat jadwalnya lihat juga Jadwal Siaran Langsung Liga Italia Seri A 2011/2012 Tayang Indosiar atau Hasil Seleksi Timnas U-23 Indonesia di Seleksi SEA Games dan pra-Olimpiade 2011 2012
Berikut ini adalah jadwal lengkap putaran pertandingan Pra Piala Dunia 2014 Brasil zona Asia.
Putaran 1
Malaysia vs Taiwan
Bangladesh vs Pakistan
Kamboja vs Laos
Sri Lanka vs Filipina
Afghanistan vs Palestina
Vietnam vs Makau
Nepal vs Timor Timur
Mongolia vs Myanmar
Leg I: 29 Juni 2011
Leg II: 3 Juli
Putaran 2
Thailand vs Afghanistan atau Palestina
Lebanon vs Bangladesh/ Pakistan
China vs Kamboja/ Laos
Turkmenistan vs Indonesia
Kuwait vs Sri Lanka/ Filipina
Oman vs Mongolia/ Myanmar
Arab Saudi vs Hong Kong
Iran vs Maladewa
Suriah vs Tajikistan
Qatar vs Vietnam/ Makau
Irak vs Yaman
Singapura vs Malaysia/ Taiwan
Uzbekistan vs Kyrgyzstan
Uni Emirat Arab vs India
Yordania vs Nepal/ Timor Timur.
Leg I: 23 Juli
Leg II: 28 Juli
Putaran 3
2 September 2011, 6 September, 11 Oktober, 11 November, 15 November, dan 29 Februari 2012
Putaran 4
3 Juni 2012, 8 Juni, 12 Juni, 11 September, 16 Oktober, 14 November, 26 Maret 2013, 4 Juni, 11 Juni, 18 Juni
Putaran 5 (play-off AFC)
6 dan 10 September 2013
Putaran 6 (play-off Inter-continental)
15 Oktober dan 19 November 2013 (kompas.com)
Kawasaki Ninja 1000 Harga Spesifikasi Motor Terbaru Kawasaki Ninja
0 comments Posted by ai at 11:17 AMKawasaki Ninja 1000 Harga Spesifikasi Motor Terbaru Kawasaki Ninja - Berita otomotif kali ini tentang Kawasaki Ninja 1000. Buat Anda pecinta sepeda motor Kawasaki siap siap dan tunggu peluncuran motor ini serta berapa harga dan spsesifikasinya.
Gambar Foto Motor Kawasaki Ninja 1000
Kalau sebelumnya blog artikel Indonesia pernah menginformasikan kalau BMW akan meluncurkan Motor Skuter Terbaru dan Honda juga siap dengan Motor Honda CB 750 kali ini Kawasaki juga akan meluncurkan Ninja 1000 baru yang dirancang perpaduan untuk turing , tapi dengan performa mesin yang galak. Basis moge ini dipakai dari Z1000 dengan model naked yang baru diluncurkan akhir 2010. Beberapa ubahan dan pengembangan diberikan pada Ninja 1000.
Perubahan paling mencolok dari Ninja 100 baru tampak pada fairing. Desainnya menyatu, mulai dari lampu depan sampai menutup mesin, yang dikombinasi dengan lubang angin. Sementara model Z1000, fairing lampu tersendiri, lalu di bawah tangki terpisah dengan yang menutup bak mesin. Atau lebih tepatnya, modelnya agak setengah telanjang.
Begitu juga dengan tangki bensin. Meski modelnya hampir sama, namun daya muatnya 19 liter, lebih banyak 4 liter dari Z1000. Dengan kapasitas tangki segitu bisa menempuh jarak perjalanan 300 km -meski ketika di tes 250 km - karena konsumsi bahan bakarnya 7,5 liter per 100 km. Lebih irit dibanding saudaranya yang 9 liter per 100 km.
Padahal, kapasitas masih sama 1.043 cc, berpendingin cairan, DOHC, 4 silinder segaris dan mempunyai tenaga 133HP pada 9.600 rpm dengan torsi 110 Nm pada 7.800 rpm. Termasuk juga sistem bahan bakar masih menggunakan karburator Keihin 38 mm.
Hanya, sproket belakang dikurangi 4 gigi dengan tujuan agar tenaga mesin bisa didapat pada putaran rendah (putaran bawahnya galak). Ditambah dengan buka tutup gas yang halus, sangat membantu penghematan bahan bakar.
Ninja 1000 yang mempunyai bobot 231 kg ini terasa ramping lantaran lutut bisa dirapatkan ke fairing. Secara keseluruhan, motor sangat gesit dan terasa kecil. Desain jok menunjang pengendara untuk turing jarak jauh. Apalagi sistem penghenti laju dilengkapi dengan ABS, sangat membatu ketika melakukan pengereman mendadak.
Sedang panel instrumen diambil dari model ZX-6R dan sangat membantu untuk perjalanan turing. Terlebih dengan penambahan komputer merupakan sentuhan yang bagus sebagai motor turing. Ninja 1000 dibanderol Rp148 juta lebih. (kompas.com)
Tuesday, March 29, 2011
I pulled into the parking lot on three hours sleep - not bad for a sleep-deprived, new parent zombie - with baby formula still on my unshaven cheek. Sexy! Not that it mattered. I was so happy to make the starting line of any race after two unexpected DNS's in the last month. Fate has a way of reminding you to appreciate the little things.
I ran the inaugural Oakland Marathon last year, and loved the hilly course that wound through so many fun districts of the East Bay. Some new course modifications promised to add even more hills plus a twisting section along the lake near the end. Score! I had zero expectations on pace, and lined up with my camera in hand.
 |
| (Geting ready at the start) |
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| (Arlington's Devin Jones gets a hug from his biggest supporters) |
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| (Ultra-God Ian Sharman, out for a training run) |
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| (And we're off!) |
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| (The famous Paramount Theater) |
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| (All smiles in the early miles) |
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| (Tegenu Beru well out in front at mile 5) |
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| (Out and back on College Ave) |
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| (Climbing alongside hwy 24) |
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| (The swiss horns back for more!) |
(Video provided by Barefoot Efrem on roller blades! If you need a prescription, Fruitvale has MORE COWBELL)
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| (High fives from the Gummi Bear!) |
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| (You could hear these drummers from miles away) |
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| (Under the flaming bridge!) |
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| (Gorillas take over the underpass) |
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| (The new course hugged the lake trail) |
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| (Half Marathoner Dane Rauschenberg flies along the lake) |
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| (You knew somebody would bring this sign!) |
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| (Cloud cover was perfect all day) |
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| (Cheering into the finish) |
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| (Anna Bretan and son tell the press about her course-record run) |
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| (My masseuse and angel) |
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| (Yukking it up with Sarah Lavender Smith) |
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| (Oakland Mayor Jean Quan presents the massive trophy to Beru) |
Thank you, volunteers and Oaklanders for a great day of racing, and I hope to see you again next year!
- SD
hold
Museum Di Jakarta Daftar Nama Dan Alamat Museum di DKI - Sebagai tempat untuk menyimpan bermacam benda bersejarah yang ada di Jakarta keberadaan Museum sangat penting. Selain terawat tapi juga berguna buat para pelajar yang ingin mengenal dan mengatahui benda bersejarah, menambah informasi pengetahuan Indonesia juga sebagai tempat wisata indonesia yang bernilai sejarah khususnya yang berlokasi di Jakarta.
Berikut ini daftar alamat dan nama museum yang ada di kota Jakarta :
1. Museum sejarah Jakarta, Jl. Taman Fatahillah No. 1, Jakarta Barat
2. Museum Joang ‘45, Jl. Menteng Raya no. 31, Jakarta Pusat
3. Museum Wayang, Jl. Pintu Besar Utara No. 27, Jakarta Barat
4. Museum Seni Rupa dan Keramik, Jl. Pos Kota No. 2, Jakarta Barat
5. Museum Tekstil, Jl. KS Tubun No. 4, Jakarta Barat
6. Museum Bahari, Jl. Pasar Ikan No. 1, Jakarta Utara.
7. Museum Taman Prasasti, Jl. Tanah Abang I, Jakarta pusat
8. Gedung M.H. Thamrin, Jl. Kenari II/15, Jakarta Pusat
9. Museum Sumpah Pemuda, Jl. Kramat Raya No. 106, Jakarta Pusat
10. Museum Kebangkitan Nasional, Jl. Abdurachman Saleh No. 26, Jakarta Pusat
11. Museum Nasional, Jl. Merdeka Barat No. 12, Jakarta Pusat
12. Monumen Nasional, Jl. Silang Monas, Jakarta Pusat
13. Museum Perumusan Naskah Proklamasi, Jl. Imam Bonjol No. 1, Jakarta Pusat
14. Museum ABRI “Satriamandala”, Jl. Jend. Gatot Subroto No. 14, Jakarta Selatan
15. Museum Waspada Purbawisesa, Jl. Jend. Gatot Subroto No. 16, Jakarta Selatan
16. Museum Ahmad Yani “Sasmitaloka”, Jl. Lembang No. 58, Jakarta Pusat
17. Monumen Pancasila Sakti, Jl. Raya Pondok Gede Lubang Buaya, Jakarta Timur
18. Museum TNI AU “Dirgantara Mandala”, Jl. Jend. Gatot Subroto No.27,Jakarta Selatan
19. Museum TNI AL “Loka Jala Srana”, Cilangkap, Jakarta Timur
20. Museum POLRI, Jl. Trunojoyo No. 1, Jakarta Selatan
21. Museum Keprajuritan Indonesia, Taman Mini Indonesia Indah
22. Museum Perangko Indonesia, Taman Mini Indonesia Indah
23. Museum Indonesia, Taman Mini Indonesia Indah
24. Museum Asmat, Taman Mini Indonesia Indah
25. Museum Fauna Indonesia, Taman Mini Indonesia Indah
26. Museum Olah Raga, Taman Mini Indonesia Indah
27. Museum Purnabhakti Pertiwi, Taman Mini Indonesia Indah
28. Museum Minyak dan Gas Bumi, “Graha Widya Patra” Taman Mini Indonesia Indah
29. Museum Telekomunikasi, Taman Mini Indonesia Indah
30. Museum Istana Kepresidenan “Puri Bhakti Renatama”, Jl. Veteran No.16,Jakarta Pusat
31. Museum Manggala Wanabhakti, Jl. Jend. Gatot Subroto, Jakarta Selatan
32. Museum Adam Malik, Jl. Diponegoro No. 29, Jakarta Pusat
33. Museum Serangga, Taman Mini Indonesia Indah
34. Museum Pusaka, Taman Mini Indonesia Indah
35. Museum Transportasi, Taman Mini Indonesia Indah
36. Bentara Budaya Jakarta, Jl. Palmerah Selatan No. 17, Jakarta Barat
37. Tosan Aji Jl. Kwitang, Jakarta Pusat
38. Pra Museum Onrust, Kepulauan Seribu, Jakarta Utara
Tempat Wisata Rekreasi Di Jabodetabek Lokasi Menarik Untuk Tujuan Liburan Keluarga Jabotabek
0 comments Posted by ai at 10:48 AMTempat Wisata Rekreasi Di Jabodetabek Lokasi Menarik Untuk Tujuan Liburan Keluarga Jabotabek - Dimanakah lokasi obyek wisata yang menarik untuk tujuan liburan bersama dengan keluarga di daerah Jabodetabek. Ada daftar nama-nama tempat wisata yang menarik untuk liburan bersama keluarga.
Ini merupakan info artikel indonesia untuk masyarakat yang ingin mencari tempat wisata indonesia liburan yang menarik di daerah Jabodetabek Kalau mau cari info hotel penginapan murah di beberapa daerah Indonesia :
1. Karavan Vila Apel Gardena.
Tempat ini pas untuk liburan keluarga. Alam pegunungan dengan hawa udara yang sejuk. Mau tahu tempatnya di mana? datang saja ke alamat: Vila Apel Gardena Cipanas, Puncak. Telp. (0263) 511 901-3, 519 856.
Fax.(0263) 511 953.
2. Caldera Ed Venture Program (CEVP).
Suka permainan petualangan? coba saja ajak anak untuk menikmati serunya bermain outbound.
Datang deh ke Kaki Lintas Katulistiwa, Gd. Nariba Plaza Unit D-13,
JI. Mampang Prapatan Raya No. 39, Jaksel.
Telp.(021) 7919 6633.
Fax. (021) 7919 6644.
3. Kolam Sahabat Laut.
Datang dan bawa keluarga di sini. Aneka satwa laut tentu menyenangkan buat usia anak-anak.
Kunjungi Kolam Sahabat Laut, Sea World Indonesia, Taman Impian Jaya Ancol,
Jl. Lodan Timur No. 7 Jakarta 14430.
Telp. (021) 641 0080 ext.105
Fax.(021)641 0079.
4. Bayt AI-quran.
Mari ajarkan anak-anak mengenal sekaligus cari ilmu dengan mengunjungi Bayt AI-quran. Tempat ini merupakan sebuah museum. Anak-anak juga bisa menambah ilmu tentang agama islam.
Datang saja ke Jl. Raya TMII, Jakarta (Komplek TMII).
Telp. (021) 8416467/68
Fax. (021)841 6466
Tempat Wisata/tempat rekreasi di Depok
1. Aquatic Fantasy.
Namanya anak-anak pasti suka dengan arena permainan. datang saja ke Aquatic Fantasy. Aneka permainan seperti memanjat, main perang-perangan pasti menggembirakan buat usia anak-anak.
Tempatnya ada di Jl.Raya Muchtar, Sawangan, Depok.
Komplek Perumahan Real Estate Telaga Golf.
Telp.(021)766 0390, 765 3854.
Fax. (021) 766 0490.
Tempat rekreasi keluarga di Bogor :
1. Taman Buah Mekarsari.
Tempat wisata Mekarsari tentu tidak asing di telinga Anda. Ada nilai plus yang mengadung pendidikan buat anak-anak seperti belajar jadi patani, bagaimana memetik buah, memakan segarnya buah yang baru di petik dari pohon, dan bisa membawa pulang tentunya.
Lokasinya ada di Jl. Raya Cileungsi-Jonggol Km.3, Cileungsi, Bogor 16820.
Telp.(021)823 1811-13
Fax.(021)823 1475.
2. Kebun Wisata Pasirmukti.
Wisata alam yang berlokasi di Bogor. Pemandangan alamnya sangat indah dan sejuk.
tempatnya ada di Jl. Raya Tajur Pasirmukti KM 4, Citeureup, Bogor.
Telp.(021)8763564-65.
3. Safari Trek.
Lokasinya masih terdapat di dalam kawasan Taman Safari Indonesia, yaitu daerah Cisarua, Bogor. Anak anak di ajarkan mengenal alam sambil berpetualang.
tempatnya di Taman Safari Indonesia, Cisarua, Bogor-Jabar.
Telp (0251) 253 222.
Tempat Rekreasi di Tangerang :
1.Tanah Tingal.
Cocok untuk tempat liburan dan rekreasi bersama keluarga. termasuk dalam kategori Agrowisata. Ada fasilitas kolam renang, ada restaurant, pondok seni, arena taman bermain dengan permainan tradisional, menyaksikan kebun pembibitan, belajar peternakan, ada tempat berkemah, serta tersedia pondok menginap serta rumah pohon untuk anak 5 - 15 thn dengan paket sesuai permintaan.
Tempatnya ada di Jl. Merpati Raya no.32B, Desa Sawah Baru, Jombang,
Ciputat 15400, Tanggerang. Cari Pengetahuan indonesia atau budaya indonesia dan makanan khas indonesia
Open Letter to Clair Willcox, University of Missouri Press Editor-in-Chief
0 comments Posted by ai at 8:43 AMMr. Clair Willcox
Editor-in-Chief
University of Missouri Press
2910 LeMone Blvd.
Columbia, MO 65201
Dear Mr. Clair Willcox,
Editor-in-Chief, University of Missouri Press:
We, the
undersigned, write to express our concern about the 2009 University of Missouri
Press publication, "They Were Just People: Stories of Rescue in Poland
During the Holocaust." This book distorts history in order to perpetuate a
highly destructive and dangerous stereotype of Poles. In this stereotype, Poles
are brutes, and are less evolved than modern, secular people. This very
stereotype was strategically deployed by the Nazis themselves to justify their
atrocities.
Sadly, too many Western elites initially
accepted the Nazi claim of merely bringing "discipline" to Slavic "savages."
The stereotype was first honed in the US by Scientific Racists to deny Poles
entry into the US through the quota acts of the 1920s. American Scientific
Racism inspired the Nazis.
The stereotype is used today
to rewrite the history of World War Two. For these reasons, every decent person
should be concerned about this stereotype. Indeed, it has been named and
condemned by important Holocaust scholars and scholars on Polish-Jewish
relations, including prominent Jewish scholars and activists on both sides of
the Atlantic, for example, Eva Hoffman, Gunnar S. Paulsson, and Adam Michnik.
Further, we are concerned because Rabbi Jacques Cukierkorn, a
co-author of the book, after viewing an Amazon review that critiqued the book,
sent an unsolicited e-mail to the author of that Amazon review, an e-mail
accusing her of being a pogromist and an expeller of Jews. Antony Polonsky, the
world's most important scholar of Polish-Jewish relations, and himself of
Polish-Jewish descent, has publicly condemned Rabbi Cukierkorn's racist e-mail.
We request that the University of Missouri Press
withdraw the current edition of "They Were Just People" and prepare a
revised version. We also request that the University of Missouri Press, in
future, exercise more careful and evenhanded oversight of its publications, and
that it provide evidence that it has taken steps to insure this.
We note, with sorrow, that those who endorse "They Were
Just People" are not prominent scholars in Polish-Jewish relations. One is
a past president of the National Society of Newspaper Columnists. This status
does not qualify the speaker to assess a book on Polish-Jewish relations. None
of the endorsers is Polish or is a scholar of Polish history or culture. This
is not reflective of due application of the rigorous peer review process that honors
and safeguards truth.
One of the great gifts, and
challenges, of the Information Age is the flood of data in which each citizen
swims. One can find books and webpages making any number of outlandish, even
destructive, claims. In this new age, university presses and the peer review
process have the unique charge to serve truth. We implore the University of
Missouri Press not to squander or tarnish this sacred, essential duty: truth.
We ask you to review, carefully, the facts below, that
demonstrate beyond question that "They Were Just People" should never
have received a university press imprimatur.
"They
Were Just People," contrary to its subtitle, does not create vivid
impressions of or deep insights into Poles, Poland, or Polish rescuers. Poles are
two-dimensional. Given that most American readers will come to this book
knowing little or nothing of Poland, and given that the authors say as little
about Poland as possible, the overwhelming impression readers will be left with
is of a country, Poland, that was worse than Nazi Germany and Soviet Russia.
An example of this last: "life under Soviet domination
was an improvement. For twelve-year-old Felix, it felt as if he had never been
so free because he experienced no more attacks from Catholic children"
(161). The book profoundly distorts history, here, and makes a mockery of the
millions – including Poles and Jews – imprisoned, tortured, dispossessed and murdered
by Stalin.
The book is happy to report that on January
17, 1945 "Soviet forces liberate Warsaw" (197). In fact, a new war
had begun for Poland. No scholar knowledgeable of Poland would have let that
utterly false line pass peer review.
"They Were
Just People" creates the impression that, out of no reason other than
perverse sinfulness or degradation, Poles and Poland nurtured a deadly hatred
of Jews. Example: "the [Polish] population in general was very
antagonistic toward the Jewish population, or they didn't care, or they were
simply collaborating with the Germans. Many of them ended up with property that
belonged to Jewish people" (114). Jews "were more afraid of the Poles
than the Germans" (131).
Those who might be
perceived as heroes in the US, Polish anti-Nazi resisters, were, in fact, interesting
in nothing but killing Jews. "Partisans look for Jews to kill" (133).
Poles are probably so anti-Semitic because they are
devoutly Catholic. "the history of anti-Judaism in Christian history"
(sic) is to blame (211). "They Were Just People" never mentions the
genocide of Catholic Poles that preceded the genocide of the Jews (see historian
Michael Phayer on this) or the Scientific Racism that, for decades, first in
America, and then in Germany, had identified both Catholic Poles and Jews as
life unworthy of life.
The audience is invited to
discharge the overwhelming trauma that the Holocaust narrative generates by
hating Poles and blaming Christianity, when in fact the ultimate Nazi goal was
to eliminate Christianity, and Polish priests were targeted for destruction.
The most memorable Poles in "They Were Just People" are
very much not rescuers. The most memorable Poles in "They Were Just
People" include, rather, a twisted sadist who tormented a starving Jewish
boy by carefully laying out, in front of him, rows of apples that he forbade
the Jew to touch (58). Why did the Polish sadist do this? We never learn – he
is not interviewed, not even to corroborate this harrowing anecdote.
The single most memorable narrative in "They Were Just
People" describes a Pole feeding the disinterred, decaying corpses of
Jews, ordered murdered by the Nazis, to his pigs.
Did
this really happen?
"They Were Just People"
provides no evidence that it did. The book reports it as an FOAF – a friend of
a friend tale. The teller heard it from someone else who reported hearing it
from someone else. Scholars of narrative identify FOAFs as notoriously
unreliable and non-veridical. This notorious unreliability did not hinder a
university press from publishing the story as if it were unquestionably true –
and not just true, but diagnostic and representational of all Poles and Polish
culture (94).
"They Were Just People" informs
its readers that the Armia Krajowa, or Home Army, was an anti-Semitic
organization bent on killing Jews (206, 133). "The Polish underground in
general and the AK in particular, displayed little interest in the Jews and
certainly took no action to defend them … the AK was imbued with anti-Semitism"
(206). This comment does not reflect current scholarly assessment of the Home
Army. It would not have passed peer review of a competent reader.
Though, in Poland alone, Nazis mandated death for entire
families if one member so much as offered a Jew a glass of water, Poles helped,
the book tells us, because they were peasants too greedy or stupid to
understand the risk (44, 111, 144). Example: "If German authorities came
to that farm and found Jews, she said, 'then he has the same execution that we
would have. But the famer was not smart enough to think of this. He was
thinking of the big chunk of money he would get.'" The speaker is a Jewish
Holocaust survivor, who acknowledges that she survived "Because of a
Polish army officer." Even so, "my generation will never
forgive" Poles.
Polish-Jewish scholar and author,
Eva Hoffman, daughter of two Holocaust survivors, tells a very similar anecdote
in her book "Shtetl." Hoffman goes on to question why Jews who
survived thanks to Poles often hated Poles. Hoffman shows the insight to probe
the power of stereotypes. Hoffman took this step in 1997. "They Were Just
People" reveals no awareness of this previous scholarship, or ethical
leadership.
Another Polish rescuer, Jan Goral, acted
because "the idea of owning sixty more acres intrigued him enough to put
the lives of his whole family on the line."
Was
callous, reckless, selfish greed really Jan Goral's motivation for building a
large bunker and saving eleven Jews? The reader will never know. "They
Were Just People"'s authors don't interview Jan Goral. They just accept
the venal motivation a Jewish storyteller applies to him as fact.
Of an entire family of rescuers, the book states, "The
Switzky family did this more for the money than for any altruistic reason"
(144). The Switzkys are also quite stupid; they do not know that the people
they are rescuing are Jews. If the Switzkys had known, the Jews "would not
have survived" (144). In any case, the Switzkys are verbally abusive of
the Jews they are unknowingly, greedily, saving (145). But the Switzkys lose
their patience, and decide to hand the Jews over to the Nazis for a reward of
sugar.
Were the Switzkys really greedy, stupid, and
abusive? The reader will assume so. The authors of the book never verify any of
these assessments of the Switzkys. A final note: a more likely spelling of this
name is "Switzki," not "Switzky." Even accurately
reproducing Polish orthography is not on the authors' agenda.
Poles should never be forgiven (42); most Poles, including
priests, collaborated with Nazis (114, 167) or were worse than Nazis (131, 189)
and worse than Soviets (161). Leaving Poland for France constitutes
"escape" where one can "breathe clean air for the first
time" (172). France, of course, in the Vichy regime, significantly
collaborated with the Nazis in a way that Poland did not.
The focus is on Jewish survivors. Polish rescuers are not fleshed out.
Many lack full names. They are just "Jan," or "a farmer."
Wladyslaw Bartoszewski's far superior "The Samaritans" and Block and
Drucker's "Rescuers" convey rescuers' hardship, terror, sacrifice and
ingenuity. How to: dispose of human waste; acquire food when Nazis kept Poles
on starvation rations and monitored every transaction; hide footprints in snow?
"Rescuers" tells of Irene Gut Opdyke surrendering her body to save
Jews and Stefania Podgorska heeding spectral voices. Polish heroes struggled
alone: the Allies repeatedly abandoned and betrayed Poland's Jews and non-Jews.
"Just People" erases all this vital
information, and more: the unique demographic, economic, educational, and
political realities of interwar, wartime, and postwar Poland that can never
excuse Polish anti-Semitism, but that certainly reveal as specious Tammeus and
Cukierkorn's insistence that Poles be understood no differently than
twenty-first century, suburban Americans. Their "readers' guide"
presumes to present ethical questions, without ever probing the genuine ethical
realities Poles faced. The authors reveal a damning degree of ignorance, if not
hostility, when they condemn Poles for using the terms "Poles" and
"Jews" (186) when there are very good reasons for these terms that
are used universally by scholars invested in the topic.
"Just People" never mentions that Auschwitz was built and used
for Polish prisoners during its first 18 months, that the Einsatzgruppen
targeted Polish elites, that Polish convents were remarkable in their rescue of
Jewish children. Polish Zegota was the only government-sponsored underground
agency in Nazi-occupied Europe devoted to aiding Jews. The authors never
mention this. The authors mention Ponary, never that 20,000 Poles were killed
there. The number of Polish non-Jews murdered, exiled, tortured, and enslaved
reaches into the millions. Poles rescued even as they lived in Hell.
"They Were Just People" is part of a trend, analyzed
in detail by Ben Gurion University scholar Dr. Jackie Feldman in his 2002
Israel Studies article, "Marking the Boundaries of the Enclave: Defining
the Israeli Collective Through the Poland 'Experience.'" As Dr. Feldman
demonstrates, some have decided, for ideological reasons, to rewrite Holocaust
history and cast Polish Catholics in the role that German Nazis properly play.
One tactic in this revisionism is to denigrate Polish Catholic rescuers.
"They Were Just People" serves this ideological end of Holocaust
revisionism.
Mr. Willcox, we, the undersigned, look
forward to your communication with us on these important matters. Everyone
faces a moment when conscience should function above politics, profit, or ease.
We hope that the University of Missouri Press will exhibit the qualities
necessary to meet and master this moment.
Thank you.
William Adasiewicz, Grandson of Polish Immigrants, Member
Polish Cultural Center of the Pacific and Polish Arts and Cultural Foundation.
Redwood City, CA.
Stuart Balcomb, artist, composer, editor,
TheScreamOnline.
Mary C. Bielski President of Marie Sklodowska Curie
Professional Women's Association, New York.
Antoinette Cooney
Mary Drane Derr, Poet and Writer of Polish Descent.
Danusha V. Goska, PhD, WPUNJ, (author, "Bieganski").
John Guzlowski, PhD, Son of Buchenwald Survivor (author,
"Lightning and Ashes").
Vincent Knapczyk, President of the Polish Army Veterans
Association Of America
Stefan Komar, NY Police Pulaski Association, Son of
Witold Komar, Member of Polish Home Army Battalion "Zoska",
acknowledged by Yad Vashem for saving 350 Jews during the Warsaw Uprising.
Leonard Kress, Professor of Communications and
Humanities, Owens Community College; translator of Polish literature, including
Pan Tadeusz by Adam Mickiewicz. (author, "Sappho's Apples").
Witold J. Lawrynowicz
Krystyna Mew, Daughter of Polish-Jewish Gulag Prisoner
(publisher of her father's memoir, "Lost Between Worlds" by Edward
Herzbaum).
Krzysztof Nowak of The Katyn Forest Massacre Memorial
Committee, Inc.
Christopher Olechowski, Adjutant General, Polish Army
Veterans Association of America
Christina Pacosz, poet, author "A Great Deal of
Doing: The Missouri Leadbelt Riot of 1917."
Peter Rechniewski Litt. B MA, grandson of Dr. Stanislaw
Rechtszaft, murdered in 1943 by SS at Umschlagplatz, buried in Warsaw's Jewish
Cemetery.
William H. Szych, Grandson of Polish Immigrants.
Małgorzata Tarchała, Polish Catholic, brought up to
respect history, other nations, and all religions, living in Heidelberg,
Germany.
Szymon Tolak
Caria Tomczykowska, President, The Polish Arts and
Culture Foundation.
Michał Tyrpa, President, Paradis Judaeorum Foundation; founder
of "Przypomnijmy o Rotmistrzu" worldwide civic initiative to
commemorate Witold Pilecki.
Sunday, March 27, 2011
"Poland can serve as an ideal stage for Israeli Jews playing out the
drama of their identity, as it provides so many good props and so few competing
live actors" Prof. Jackie Feldman
***
Chapters Five and Nine of "Bieganski"
cite Jewish scholars – significantly Peter
Novick, Tom
Segev, and Jack
Kugelmass – whose work offers insight into the process of supporting Jewish
identity through the stereotyping of Poles.
Non-Jews
also use the Brute Polak stereotype to support their sense of their own
identity. As Alan Dundes explained, putting down "white trash"
"dumb Polaks," gained popularity among politically correct elites in
America after the Civil Rights movement made it problematic for elites automatically
to establish their superiority vis-à-vis African Americans.
***
Ben Gurion University's Prof. Jackie Feldman
also offers insight into the stereotyping of Poles for instrumental ends.
Prof. Feldman's excellent and recommended article,
"Marking the Boundaries of the Enclave: Defining the Israeli Collective
Through the Poland 'Experience'" appeared in Israel Studies, volume 7,
issue 2, 2002.
Prof. Feldman's article supports in its every
detail and observation the conclusions of Chapters Five and Nine of
"Bieganski."
***
Prof.
Feldman describes the Holocaust-oriented trips young Jews take to Poland. Feldman
quotes Limor Livnat, Israel's Minister of Education, saying that young Jews
"gravitate toward Auschwitz." They "want their feet to tread
that cursed earth" (84). Indeed, trips to Poland are a "central rite"
in "Israel's civil religion" (90).
Feldman
applies anthropologist Dame Mary Douglas' model of an enclave society to these
trips.
Mary Douglas (1921-2007)
was a prominent British anthropologist. In her model of an enclave society, members
"build a strong boundary" around themselves. Enclave members erect "a
wall of virtue between themselves and the outside world, a world they never
cease to revile" (Douglas, quoted in Feldman, 91).
Feldman
argues that Holocaust-oriented trips to Poland are used by organizers to erect
and maintain the wall an enclave society requires and desires. Each aspect of
the trip is manipulated by organizers to increase the "wall of
virtue." Outside the wall is the world enclave society members "never
cease to revile."
Poles and Poland cannot be seen
in any manner approaching the objective. They exist to serve the enclave, and
their image must be manipulated, perceived, and interpreted in a way that
serves the enclave. "Modern-day
Poland is of no interest. National identity … is all that matters" (93).
As Ferdinand de Saussure observed, we define through
opposites. The other, the opposite, against whom young Jews traveling to Poland
are encouraged to define themselves, is Poland and its Poles. Because the trips
teach young Jews that they are virtuous victims, Poles must be their opposites.
Poles must be guilty, hateful, victimizers. These trips offer no opportunity
for Poles to be anything else; in fact, the trips are carefully choreographed
in such a way as to create and perpetuate Bieganski, the Brute Polak
stereotype.
Trips are designed to bypass cognitive
mechanisms and arouse emotion. Holocaust tourists, Feldman argues, are not
encouraged to think complex thoughts so much as to feel overwhelming feelings.
Those overwhelming feelings are channeled into a particular version of Jewish
identity that cannot allow for the universality of human experience.
Participants are programmed to "experience non-Jews as
anti-Semites." "A picture of the world is created in which
impermeable boundaries separate 'us' from 'them'" (90). The trips
communicate to young Jews that the Holocaust never ended; absent the IDF, "they
would be on their way to the gas chambers" (84).
Feldman
argues that "Visits to Poland by Ministry of Education groups are designed
to inscribe upon Israeli youth the sense of belonging to an egalitarian
collective with well-defined, but constantly threatened boundaries" (91).
These trips emphasize "the division of the world into
Israel and Poland, 'us' and 'them,' life and death" (92).
The trips to Poland began when observers began to fear that forces,
including globalization and the passage of time from WW II, were eroding Jewish
identity. At the same time, differences between Jews – Sephardic and Ashkenazi,
orthodox and secular, doves and hawks – threatened a sense of Jewish unity. The
trips to Poland were seen as necessary to buttress Jewish identity and unity.
"Common bases for national identity were seen as weakened
… Youth became the prime carriers of globalization [through] TV, fashion,
music, MTV, video, the internet … Poland visits have been promoted … as a
bulwark against global forces and a means of shoring up loyalty to the national
collective."
Trips to Poland, one founder put it,
"Made us one nation – the nation that was murdered!" (92)
Mary Douglas said that enclaves maintain their boundaries by
associating contact with outsiders with contact with unclean bodily excretions.
"An enclave uses defilement for reinforcing its antipathy towards the
outsider" (Douglas quoted in Feldman 93).
Feldman
points out that Israeli youth visiting Poland equated Poland with uncleanness and
unclean bodily excretions and the violation of bodily orifices. Trip graduates
communicated that sense of Polish uncleanness to subsequent young people making
the trip. They told other young people that Polish food "stinks" and
is "disgusting," Polish water is "brown," and "not fit
for humans." Even McDonald's in Poland is "grungy." Polish
toilet paper is unacceptable. "Pee whenever you get the chance."
"Hotels are flooded with drunks and whores." One guide, Feldman
reports, "took ten days of food with him from Israel, refusing to eat
anything that grew on 'impure Polish soil'" (93-4).
Feldman argues that there is a sharp boundary drawn between how young
Jewish visitors to Poland behave when in their own group and what they understand
as their own space, and how they behave when Poles are present, and when they
feel themselves to be in Poland. Feldman says that these behavior differences
"becomes a prototype of imagined historic Polish-Jewish and Gentile-Jewish
relations" (95). Outside of their "bubble" of contact with
fellow Jews, the world around them, that is, Poland, is "a place of
hostile, strange surroundings, wandering, and the inevitable end" (95).
"The Israeli guard accompanying each bus" is
"the guardian of gateways to and from Poland." "Security
measures … eliminate any possibility for casual contact with Poles." Feldman
quoted a group leader implying to young Jewish visitors to Poland that they
must be rushed from Holocaust site to Holocaust site because if they linger,
they will be in danger from Poles who might do them bodily harm (95).
Clothing, too, is used to maintain a boundary between Jews and surrounding
Poles. Sweatshirts are "emblazoned with a large barbed wire star of David surrounding
the letters 'ISRAEL'" (96).
In the handbook for
participants, youth are told, "We remind the Poles of this dark chapter in
our history and theirs … the Poles are forced to confront their past anew, and
their role in the tragedy of the Jewish people." Feldman quotes Mary
Douglas, "To vilify the outsider is a way of justifying" the
enclave's disdain for the outsider. "The lines between 'us' and 'them'
reflect widely held Israeli positions (e.g. that Poles are anti-Semites)."
Any event that suggests otherwise – that suggests that maybe, just maybe, some
Poles are NOT anti-Semites, is "neutralized through scheduling and
rhetorical devices" (96).
What do enclave members
do when they encounter realities that do not agree with their narrative? In
concrete terms, what happens when a young Jew on such a trip meets a nice
Polish person?
Mary Douglas outlines five strategies.
Feldman applies Douglas' strategies to Jewish youth visiting Poland (96-7).
Feldman mentions that a great stumbling block to the enclave
is the beauty of Poland, or the attractiveness of individual Poles. To maintain
the enclave, this attractiveness must be overcome. "Israeli students
expect Poland to look like a Holocaust movie" with "mud, ugly, gray
people … they are sometimes disappointed to find that [Polish] scenery,
weather, men or women can be quite beautiful." Soon, though, under their
guides' tutelage, visitors learn to "simply ignore" any attractions
Poland offers (97).
Guides encourage visitors "not
to give the Poles a penny more than necessary." On one occasion, visitors
admitted to shoplifting in Poland. Their Orthodox group leader "dismissed
it as a sin that results from a good deed (averah haba'ah b'mitzvah) – in other
words, depriving Poles of income" (98).
Polish
students "are considered the enemy." Rabbi Moshe Zvi Neriah wrote
that "it is a sacred obligation to remember the deeds of the Polish people
who are imbued with a venomous hatred towards all Jews…these are the very
people who helped carry out mass murder, and whose children also slaughtered
many … Remember our murdered and remember our murderers" (98).
Feldman cites a commentator who notes the de-emphasizing of
universal standards of morality by "many rabbinical leaders."
Hostility to Poles is justified by the Talmudic proverb, "Esau hates
Jacob." Poles are Esau; Jews are Jacob. Since, in this formulation, all
Poles hate all Jews, it is appropriate for Jews to hate Poles in return (99). In
Genesis, Esau is the rough, outdoorsy, impetuous, less favored brother. Jacob
is the patriarch who takes the name "Israel." Assigning Poles the Esau
identity has a long tradition.
Feldman comments on
how even the presence of a "righteous Gentile," that is a Pole who
saved Jews, is handled in such a manner as to reinforce the "us v.
them" paradigm. Audiences are encouraged to conclude that "righteous
Gentiles" are not like other Poles, are, rather, completely unconnected to
their Polish milieu (100). In fact Feldman says, through the use of a poem,
Poland is equated with Sodom. The atypical Pole who helped Jews did so because
he is the one righteous man in Sodom.
Because living
Jews in Poland do not mesh with the dominant paradigm of "Poland = Death,"
young visitors have been kept from interacting with living Polish Jews. In
fact, in their prayer ceremonies, contrary to Jewish custom that advises that
Jews worship according to local custom, young Jewish visitors worship in
Sephardic, not Ashkenazi, style.
Jews who lived in Poland
before the Holocaust are depicted as Orthodox, rather than assimilated to
Polish culture. This emphasizes the "us v. them" paradigm. Pre-war
Polish Jews are "alien in the Kingdom of Amalek." Amalek, of course, is the condemned
nation against whom Old Testament Jews conducted a genocidal war. One can see
that the Bible is used to define Poland as utterly cursed and other: as Esau,
as Sodom, as Amalek (100).
Jews living in Poland today
"post a potential threat" to the us v. them paradigm because these
Jews choose to live in Poland. For this reason, Holocaust tours have avoided contact
with living Polish Jews (101).
Ceremonies in Poland,
Feldman argues, are designed in such a way as to reinforce the "with
me" v. "against me" paradigm. Differences between Jews
disappear. It doesn't matter if they disagree politically or socially; no
differences between Jews matter at all, any more. The important differentiation
is between Jews and outsiders, who are, in Poland, of course, Polish Catholics
(105).
Feldman closes with recommendations for
restructuring young Jews' visits to Poland in a way that will inculcate
universal values, rather than hostile chauvinism. Jews must redefine their
experience in Poland, rather than continue to depict it as "a long, dark
period of suffering and persecution … of fragile existence imbued with fear and
humiliation" (106).
***
Political
mastermind Karl Rove said, "Attack an opponent's strength. Make it a
weakness."
It is widely known that there are more
trees planted at Yad Vashem in honor of Polish rescuers than rescuers from any
other nation. The number is too small. Conditions in Poland were magnitudes
worse than in any other Nazi occupied country. Many rescuers can never be
honored.
One would think that Poles' status as rescuers
would serve to counter the Brute Polak stereotype.
Interestingly,
in recent years, university presses have published books that depict Polish
rescuers as sex deviants, profiteers, reckless fools, and sadists.
"They
Were Just People," a University of Missouri press book, depicts Polish
rescuers acting out of greed or stupidity. Of one, the book says, "If
German authorities came to that farm and found Jews, she said, 'then he has the
same execution that we would have. But the famer was not smart enough to think
of this. He was thinking of the big chunk of money he would get.'" The speaker
is a Jewish Holocaust survivor, who acknowledges that she survived
"Because of a Polish army officer." Even so, "my generation will
never forgive" Poles.
Another Polish rescuer, Jan
Goral, acted because "the idea of owning sixty more acres intrigued him
enough to put the lives of his whole family on the line." (Nazis killed
entire families of Poles if anyone in that family aided a Jew in any way.)
Was callous, reckless, selfish greed really Jan Goral's motivation
for building a large bunker and saving 11 Jews? We don't know. "They Were
Just People"'s authors don't interview Jan Goral. They just accept this
venal motivation as fact.
The most memorable narrative
in "They Were Just People" describes a Pole feeding the disinterred, decaying
corpses of Jews, ordered murdered by the Nazis, to his pigs.
Did this really happen?
"They Were Just
People" provides no evidence that it did. The book reports it as an foaf –
a friend of a friend tale. The teller heard it from someone else who reported
hearing it from someone else. FOAFs are notoriously unreliable. This notorious unreliability
did not hinder a university press from publishing the story as if it were
unquestionably true.
The "Polish peasant disinters Jewish
corpses and feeds them to his pigs" narrative neatly meets the
requirements for the Holocaust-trip strategy Jackie Feldman describes, above. Feldman
argues that Holocaust trips position the Polish rescuers young Jews are allowed
to encounter in such a way as to define these Poles as the one good man in
Sodom. That's exactly the purpose of the pig story in "They Were Just
People." The teller says as much: "that was the kind of people who
lived there [in Poland]." Other than the one family that helped this
Holocaust survivor, Poles are the kind of people who would disinter Jewish corpses
and feed those corpses to their pigs.
The location of
this nauseating, horrifying tale in a book purportedly about Polish rescuers,
along with statements from survivors like "We will never forgive the Poles,"
serves effectively to satisfy Karl Rove's strategy of attacking one's opponent
on his strength.
Ha, this book says. You think Polish rescuers
deserve respect? You naïve fool.
"Sexual
Violence Against Jewish Women," published by Brandeis University
Press, includes few lengthy, contextualized accounts of sexual violence. The
lengthiest account in the book involves no German Nazis. Rather, in this
account, it is a Catholic Pole who sexually assaults a Jewish girl. The Catholic
Pole does not hand a Jewish girl over to the Nazis. In exchange, he demands a
sexual encounter with her. An additional remarkable feature: the account is
fiction. A university press publishes a self-identified
"groundbreaking" book addressing sexual violence against Jewish women
during the Holocaust, and devotes its longest account, not to assaults by
German Nazis, but to an assault by a Pole, and not a nonfiction account, but a
fictional one.
As is often the case in work that locates
Holocaust guilt in Catholic Poles, Germans are exculpated at least once in
"Sexual Violence." Contributor Eva Fogelman, a psychologist, quotes
one Jewish Holocaust survivor as reporting, "I was never raped by a
German. Not one German ever laid a finger on me." The Germans, Fogelman
reports, "liked her looks, but treated her like a Fraulein, giving her
food and milk." "By contrast with her praise of the Germans, she
said, 'What I do hate is Ukrainians and Poles. I shiver when I see them in the
streets'" (269). In case the reader misses the point, Fogelman, lists
"Germans, Poles, Ukrainians" as "persecutors" (272).
***
Polonia has not responded to the Bieganski
image with effective strategy. Polonian organizations, like the Kosciuszko
Foundation, have not, as far as I know, even acknowledged the existence of the
Brute Polak stereotype.
There are piecemeal efforts, like
a petition to get press organs to stop identifying German, Nazi concentration
camps in Nazi-occupied Poland as "Polish concentration camps," but
these efforts merely put a band-aid on cancer. The Brute Polak stereotype must
be recognized for what it is, and addressed head-on.
Till
that day, Polonia does not have the microphone. Polonia is not controlling the
discourse.
That being the case, every time Poles or
Polonians cite Polish rescuers, audiences hear "Polish Rescuers … those
people who helped Jews out of greed or stupidity or sadism or lust."
That's what audiences hear because the Brute Polak image has
been made dominant through journalism, media, and academia. Audiences, no less
than young Jews on Holocaust tours of Poland, have been conditioned to hear
selectively.
***
It goes without
saying that Holocaust tours in Poland are not the definitive expression of
Jewish culture today. There
are many Jews who love and value Poland. There are also many Jews who have
never heard of, never mind taken, a Holocaust tour of Poland, and who would
find much about these tours unappealing. As stated above, Jewish scholars have
lead the way in offering critiques of the chauvinism and anti-Polonism of these
tours. In fact, a rabbinical student allowed me to post his own critique of
these tours here.
In other words, though this material is disturbing, we cannot
allow it – or anything – to tempt us to fall into hatred's traps. And we
must not blame all Jews for what some Jews are doing. We must remain
mindful that many
Jews have been allies to Poles in combating generalizations, and many
non-Jews have trafficked in stereotypes of Poles. We must regretfully admit the
chauvinists and distorters of history among Polish Catholics.
Rather, what we must do is confront this material in a clearheaded way.
People of good faith, who want a better tomorrow, must act on this material to
discourage stereotyping and encourage the kind of universal values promoted by
heroes Irena Sendler and Janusz Korczak.
Black and White Beach. Source.
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