Der Letzte Sommer - Ricarda Huch

People, today, kill for various reasons. Oftentimes they kill for vengeance, an argument gone wrong, gang killings, political reasons, and sometimes even because they have to.

With a lot of our stories we have read thus far, vengeance or revenge has been a centralized theme. People killing because of a wrong done to them, and they feel that the only way to get even is to take the law into their own hands and kill those who wronged them.

Growing up near Minneapolis, I heard a lot of gang related killings on the news. Gangs fighting each other for no reason, other than to simply kill each other. Sometimes they are fighting over turf, and sometimes new members are required to kill someone as an initiation.

Sometimes, people have to kill in their profession. Soldiers and officers are a couple of the professions where they are required to carry a weapon. Soldiers are required to kill others in the line of duty. In certain situations, it may be necessary for officers to take the life of another. As an officer, we have the power to not only take a person's rights away from them, but we have the tools necessary to take a person's life. Once a shot is fired, it cannot be taken back. At that point, an officer is accountable for every action he or she makes. That is why it is necessary that they have a reason to fire their weapon.

"Der Letzte Sommer," or "The Last Summer," was written by German author and poet, Ricarda Huch. Here is a link to a site that gives a brief biography of Huch: http://www.dhm.de/lemo/html/biografien/HuchRicarda/

"The Last Summer," is a novel about a government minister who shuts down a University due to unruly riots and protests. Instead of considering the value that this University has, he makes the eventual decision to shut it down. His own children begin to protest the shutting down of the University, and eventually they seek education elsewhere.

One of the important things I feel that Huch is trying to convey in this story is, whether or not it is necessary to kill for one's political beliefs. Huch writes a story about how Lju kills the minister, Jegor, by connecting a bomb to the "J" key on his keyboard. As with many assassination attempts, or successes (if you can call them that), there are often casualties. In this case, we have Lusinja, who, unfortunately, was killed as well.

I understand that people have opinions - strong opinions - on issues today. But does that give a person the right to take the life of another simply because they do not agree? I believe strongly in standing up for what you believe in and sticking your ground. However, it is hard for me to imagine killing in order to get my point across. If everyone went around killing whenever someone opposed their beliefs, it would wreak havoc in the world.

But, then there is a problem of how do you solve the issue. When it is simply between two people, a mediator can get involved and help resolve an issue before it escalates. When it comes to two countries with opposing view points, it becomes more difficult to solve. You can't just call a meeting of the minds and make everything better. It is on a much bigger scale, with planning between government officials, and oftentimes, the results are not immediate.No matter what is decided, there is going to be someone angry at the outcome. Which then leads, once more, to the killing for your own beliefs.

Is it justifiable to take another life for what you believe in? It is a difficult decision for some to make, however, in my opinion, I believe that nobody should be able to take another person's life unless it was absolutely necessary. Killing for self defense or when your life is in jeopardy...then yes, do what you can to protect yourself. But to kill simply because you don't see eye to eye with some...no, find another way to solve your issue or simply agree to disagree.

In the Penal Colony - Franz Kafka

“In the Penal Colony,” by Franz Kafka, we have a story about a soldier who is to be punished for not following orders. An outsider is brought into this penal colony to see the practices that are employed when it comes to punishment. We have four characters: The Officer, The Soldier, The Explorer and The Condemned man. The explorer is a visitor to the colony and is sent by the Commandant to watch the execution of the accused man, while the officer eagerly describes the apparatus designed for execution.

Through this discussion I will talk a little about the following: the apparatus, judicial procedure, justice and judgement, suffering, and tradition.

The Apparatus:
It was designed by the Commandant to write a commandment on the body of the condemned man. This is very complicated and illegible. The commandment ‘written’ on the condemned’s body is the one he is guilty of, and it is inscribed by a slow rotation of the body against various needle. This is designed to “enlighten” the prisoner, who slowly feels the commandment being etched in his skin.

Judicial Procedure:
In our society today we have a set judicial procedure for those accused of a crime. In the United States we have set standards that our government has to follow when dealing with criminals, and these are set forth by our Constitution. In the penal colony, the accused is not aware of his sentence beforehand, and his is not given a trial in order to defend the charges against him. In the penal colony, it is presumed that the condemned is guilty. In our story, The Condemned Man was accused of insubordination, and without trial he will have “Honor Thy Superiors” written on his back.
In the U.S., according to the 5th Amendment:

No person shall be held to answer for any capital, or otherwise infamous crime, unless on a presentment or indictment of a Grand Jury, except in cases arising in the land or naval forces, or in the Militia, when in actual service in time of War or public danger; nor shall any person be subject for the same offence to be twice put in jeopardy of life or limb; nor shall be compelled in any criminal case to be a witness against himself, nor be deprived of life, liberty, or property, without due process of law; nor shall private property be taken for public use, without just compensation.

All persons are presumed innocent until proven guilty, and shall not be deprived of life, liberty, or property without the due process of the law. We can not deprive a person of these things, unless, a person is found guilty. We also have the 6th Amendment as follows:

In all criminal prosecutions, the accused shall enjoy the right to a speedy and public trial, by an impartial jury of the State and district where in the crime shall have been committed, which district shall have been previously ascertained by law, and to be informed of the nature and cause of the accusation; to be confronted with the witnesses against him; to have compulsory process for obtaining witnesses in his favor, and to have the Assistance of Counsel for his defense.

The 6th amendment guarantees us the right to a trial by an impartial jury, and to be informed of the accusation against us.

When it came time for executions in the penal colony, children were allowed to watch. At an execution in this day in age, there is no way that any child would be allowed to watch it. I believe it is just the family of the accused, and the family of the victim, plus various lawyers and doctors that are allowed to be.

Here is a picture that depicts children watching an execution in the penal colony:




Justice and Judgement:
This sort of relates back to our judicial procedure. “In the Penal Colony,” there is a rather unique idea of justice and punishment. It is based on the idea that “guilt is never to be doubted.” The accused are not given an opportunity to defend themselves, and often times do not know what they have done wrong. Instead, they are put through a tortuous, 12 hour long, ordeal where they inevitably die. The Explorer wholeheartedly finds the execution process as unjust and inhumane. Yet, the officer reveres it as the highest kind of justice.

Suffering:

The apparatus designed for execution is designed to inflict pain and suffering of the accused. As the machine slowly writes the punishment on the body of the accused, they are said to have this ‘enlightenment,’ to learn something from through the pain he otherwise could not learn. I do not know if I would go as far as saying the accused is enlightened. Rather that he has this sense of defeat, which he realizes there is no opportunity for escape and that death is inevitable.

Traditions and customs:

In this story, the officer is strongly attached to tradition, and in particular, to the execution of justice, which has been established by the old Commandant. As the colony leaves behind the traditions set forth by the old Commandant, the officer continues to hold onto them and is soon the only one left defending them. In an attempt to win over the opinion of the Explorer, who is a foreigner to the colony, he realizes that the tradition needs to end. The traditional justice system is seen as barbaric and inhumane.



Throughout the story, we learn about this penal colony that was founded by an old Commandant. As rules were set, the whole colony stood behind them. Throughout the years, the members of the colony shied away from the traditions, perhaps they realized how unjust and inhumane they were. As time goes on, there is only one person who truly believes that the whole justice system is right and just and that there is no need to change it. It is not until he gets an outsider’s view that he realizes that the old ways are dying out.

As with any sort of justice system, there is a beginning. We start with an idea, and as we progress as a society, we can recognize what is working and what is not. The greatest challenge is to not only be able to recognize what is not working, but being able to accept it and try to change it, instead of trying to hold onto the old ways simply because that is the traditional way.

Source:
"In the Penal Colony." Schmoop. http://www.shmoop.com/penal-colony/

In the Penal Colony

Here is a link to the video that we watched in class.

http://www.youtube.com/watch?v=StwAGxbPxlU

Here are some suggestions that could have been done differently in my opinion:

1. I was not impressed with the machine. I had this image as I was reading the story about the machine. From reading I thought it was suppose to be a bed of cotton on the ground, and the man was stripped naked and place on his stomach while the harrows enscribed the message on the man's back.

2. The script could have been better. There were a lot of details that were left out. I understand it was a low budget film, but some of the information they leave out is pertinent to the story line.

Ideas from "Die Judenbuche" (The Jew's Beech) by Annette von Druste-Hülshoff

“Die Judenbuche,” tells the story about Friedrich Mergel, son of Margreth and Hermann Mergel. The body of Hermann Mergel, the town drunkard who beats his wife, is found after freezing to death while intoxicated. He is taken under the wing of his uncle, Simon Semmler. After the death of Brandis, the forester, Friedrich suspects Simon, however, no justice is done. Around the age of twelve, we meet Friedrich’s double, Johannes Niemand (Nobody), who is believed to be the illegitimate son of Simon.

The villagers of the B consist of a drunkard, a wood thief and a murderer (Simon), a woman, who is disillusioned after she realizes that she cannot control her abusing husband and her son leaves, a feeble-minded youth who appears as Friedrich’s double, and then Friedrich, himself. A young, influential boy who grows up in these surroundings can easily fall ‘victim.’

After being confronted about money owed to the Jew Aaron, Friedrich is embarrassed in front of the whole village during the wedding. Three days later, the body of the Jew Aaron is found and Friedrich, suspected of his murder, is nowhere to be found.
28 years later, a stranger shows up in the village of B and takes refuge with local villagers. It is learned that this old, stranger is in fact Johannes Nobody. While running an errand, Johannes does not return and eventually his body is found hanging from the beech tree. Once the body is taken down, it is learned that the person really hanging from the tree is Friedrich Mergel. In the bark of the tree is an inscription ” If you approach this place, you will suffer what you inflicted upon me.” It is concluded that Friedrich killed himself over his guilt for killing the Jew Aaron.

After our class discussions, I realized that there are several various ideas that can be discussed about „Die Judenbuche.“ To begin with, there is the idea of whether this story fits the criteria of a novella. With following the classification of a Novella, one can determine that the “falcon” or “die Falke” of the story is the beech tree. This is where they find the murdered body of the Jew Aaron and eventually the body of his accused murderer, Friedrich.

We also talked about the symbolism of the tree. One interesting idea is that a tree is often seen as the symbol of life. The irony being that so much death is seen around the main tree in our story. Or how, today, our ancestral heritage is often seen in family trees. The first death by the beech tree was Friedrich’s father, Hermann and the last death in this story was Friedrich’s. The other two deaths, Brandis the forester and the Jew Aaron, were committed by members of the same family, Friedrich’s uncle Simon and Friedrich, respectively.

There is another interesting aspect of the Doppelgänger, or ghostly double of a person. It is believed by some that somewhere in the world, there is a person who is just like us. Whether you believe this, or not, is up to you. However, this concept is apparent in “Die Judenbuche.” Friedrich meets his own double, Johannes, who it is believed to be the illegitimate son of Simon. This would make it Friedrich’s cousin, and, therefore, the resemblance between the two is no real coincidence. After what is believed to be Johannes’ body is removed from the beech tree, one person is able to identify it as Friedrich based on a scar. The boys were so much alike that it was only a small scar that helped a villager distinguish between the two.


Sources:
Coenen, Frederic E. The "Idee" in Annette von Droste-Hulshoff's Die Judenbuche. The German Quarterly. Vol. 12, No. 4 (Nov., 1939), pp. 204-209. http://www3.northern.edu:2105/stable/pdfplus/400421.pdf

Karlsen, Kathleen. „The Symbolism of Trees.“ 19. March 2010. http://www.livingartsoriginals.com/infoforests.htm

Eine kurze Biografie von Jeremias Gotthelf:

Das wohl bekanntes Porträt des Dichters


http://www.gotthelf.ch/Geschichte/Lebenslauf.htm

Jeremias Gotthelf war der Künstlername von Albert Bitzius. Er war 4. Oktober, 1797 geburt und 22. Oktober, 1854 gestorben. Er war der Sohn des Pfarrers Sigmund Bitzius und seiner 3. Ehefrau, Elisabeth. Sein Vater war nach Utzenstorf im 1805 versetzt. Albert und sein Bruder war von ihrem Vater unterrichtet. Albert hat seine Bildung im Berlin beendet. Im 1831 er ging als Mitarbeiter des Pfarrer von Lützelflühs und war sein Nachfolger bennante. Er hat drei Kinder: ein Sohn der Pfarrer auch war und zwei Tochter, die beide einer Pfarrer geheiraten.

Seine Werke:

1836 Der Bauernspiegel

1840 Ueli der Knecht

1842 Die schwarze Spinne

1848 Ueli der Pächter

1859 Die Käserei in der Vehfreude

1852 Zeitgeist und Berner Geist

Justice v. Revenge

After looking at some of the other student's projects for our class, I came across one that mentioned that Kohlhaas' actions were in the name of justice and revenge. Often times, people tend to confuse these terms with each other.

To help, I have posted some of the definitions that can be found on dictionary.com:

I. Justice: http://dictionary.reference.com/browse/justice
–noun
1.the quality of being just; righteousness, equitableness, or moral rightness: to uphold the justice of a cause.
2.rightfulness or lawfulness, as of a claim or title; justness of ground or reason: to complain with justice.

II. Revenge: http://dictionary.reference.com/browse/revenge
–verb (used with object)
1.to exact punishment or expiation for a wrong on behalf of, esp. in a resentful or vindictive spirit: He revenged his murdered brother.
2.to take vengeance for; inflict punishment for; avenge: He revenged his brother's murder.

Society tries to regulate itself by administering justice over its members. Meaning that, if a wrong is done by one member to another, it is society's job to help seek justice for the victim. Often times, the victim seeks justice for the injustices done to them, and take the law into their own hands. What starts out as an attempt to seek justice, transforms into revenge!

When trying to distinguish between the two: one can look at the emotional side of the involvement. Justice must must be impartial, devoid of emotional attachment to the situation. When justice is driven by the emotional attachment of the victim, it leads to revenge.

I think Kohlhaas starts out with good intentions by seeking justice for the wrongdoings done at the hands of the Junker von Tronka. He follows the legal route, and when that fails him he decides to take matters into his own hand. He is driven by his anger at society for failing him and eventually he seeks his own justice for the wrongdoing. Driven by his anger, the line between justice and revenge becomes blurred.

Ein Paar Idee von Die Schwarze Spinne

„Die Schwarze Spinne,“ von Jeremias Gotthelf, seine bekannteste Werke, beginnt mit einer Kindtaufe, eine Taufpatin der Name des Kindes vergessen und ein grosses Festessen. Aber der Groβvater dann erzählt eine schreckliche Geschichte, die der Name des Buches gibt.

Es ist ein Teufelspakt! Die Menschen des kleinen Dorfs sind der Lehnsherr fronen. Die Aufgabe sind wirklich zwecklos und geben nicht genug Zeit aus eigene Ernte. Eigentlich, einen Grünen Mann mit einer roten Feder und einen kleinen, roten Bart die Werke den Menschens bietet. Alle die Werke! Aber um welcher Preis? Nur ein ungetauftes Kind!!

Eine Frau, Christine, macht der Teufelspakt, mit der Idee dass die Dorfbewohner haben Zeit ein Plan zu machen. Der Plan den Dorfbewohner war ganz einfach: als ein Kind geburt war, dann es wird gleich tauftet. Einfach!!! ABER...im Vorgriff auf ihrem Betrug, der Teufel hat Christine auf ihrer Wange geküsst. Als die Kinder des Dorfes sind tauften, eine Schwarze Spinne auf ihre Wange wachsen. Eigentlich, die Spinne verheerenden Schaden anrichtet. Die Spinne, die auch Christine ist, töte Menschen und Viehzeug bis eine neue Mutter hat sich selbst aufopfern und hat die Schwarze Spinne in eine Säule gestellt.

Unsere Geschichte endet hier nicht. Später...eine Gruppe hat die Schwarze Spinne wieder von der Säule befreit und wieder die Spinne hat verheerenden Schaden anrichtet. Die Schaden dauert bis ein Mann hat sich selbst auch aufopfern.

Was ist die Moral dieser Geschichte? Ich finde früher eine Website (die ich kann nicht mehr finden – schade!) die viele gute Ideen hat. Eine Idee von Selbstsucht oder vielleicht Schuld. Beginnen wir erst mit die idee von Selbstsucht. Menschen denken immer „an seine [eigene] Rettung.“ Obwohl Christine der Teufelpakt selbst macht, sie hat er mit den Dorfbewohner vorgeschwebt macht. Als sie leidend, die Bewohner hat sie nicht helfen. Bald, die Bewohner realisiert dass sie ein Kind opfern müssen oder sie werden der Grimm des Spinnes immer leiden. Sie sind bereit, ein Kind zu opfern, um sich zu speichern. Eine andere Idee von Selbstsucht könnte auch die Abneigung den Bewohner zum der Verantwortlich für ihre Tätigkeiten anzunehmen. Die Bewohner waren bereit, die Hilfe des Teufels anzunehmen, aber als es Zeit, dem Teufel seine Schuld zu geben kam, niemand wird bezahlen und alle werden Christine beschuldigen.

Wir können auch die Idee von Schuld. In einem Kampf, zum der einzelnen Schuld zu vermeiden, hat es zur eine Kollectivschuld geführt. Die Bewohner sind schnell ein ander zu streiten, wann sie sollten mit einander in ihren Leiden vereinigend.