What are some examples of lyric prose
6th station: La Gaitana does not want to divide the land of her people. Pedro Anasco murders her son in front of her eyes
Path of suffering in 14 stations
(Text of the month in LiteraturPlattform der Buchkultur, issue 170/2017)
They wept bitterly
One was ahead of its time. Also in error. He believed he knew where he was going, looking for a way to India to look for new treasures. Questions had driven him, he wanted to find the answers himself. He set out with volunteers and with involuntary people, wanted to sail across the great water. His employers expected new riches, even more power. Men in long black frocks and large crosses were on board.
Three of our gods saw her coming, over the water from which the sun rises. They feared harm to their people. So they called a large meeting. At the Mount of Olives they wanted to discuss the coming dangers for the maize men and maize women with everyone, wanted to look for solutions. Nobody came. Everyone who had otherwise cheered them on, who had always stayed close before that, did not come. The three waited half a day, then knelt and cried for a day and a half and two nights. The tears reached the oceans. The gods had no advice.
1st station: We are sentenced to death
They land in huge ships, sit on monsters that are constantly beating with their long-haired tails. They carry sticks that spit fire. They show us small mirrors and figures of their gods.
We bring them fruits and trinkets. You just have more eyes for our gold. We exchange. Is it our death sentence?
2nd station: We drag your crosses ashore
Those with the long, black robes want to give us many mirrors and pearl wreaths with which we can pray for our health and for our ancestors. But before that we would have to set up their crosses on our hills. We load the crosses on our shoulders, dig deep holes and fix the crosses with our lianas. The effort is too great for some of our brothers and sisters. The dead are rewarded for it in a different life, say those in the black robes.
3rd station: We fall under the cross for the first time
They say we have no soul. And because we have no souls, they can beat us, they can take our land away from us, they can use us as servants and slaves, and they can kill us like dogs. They worship large crosses on which a man is nailed who supposedly died for them. They say we should worship these crosses too, and they promise us a soul if we swear only to worship their God. We kneel down and feel the cross above us.
4th station: We allow them to use our mother earth
They come as researchers, they say, and our country is a paradise. They don't know tomatoes, corn and potatoes, we have to grow them for them, and they accompany us into our forests to harvest the sweetest fruits. We use it to fill the big bellies of your ships and also add gold. They don't give us mirrors anymore. To do this, they build houses with towers and crosses. For us, they say.
More and more ships are landing empty-bellied, and they say our country is now their country.
5th station: Bartholomäus de las Casas sends us black men to help us drag the crosses ashore
Our brothers and sisters are dying by the millions. On their plantations, in their mines and in their factories. One in a black coat says he is our friend and promises us help from the Spanish crown. He writes letters and is heard. Black people come and die. They are slaves, they say, and they too were born soulless. We still thank Bartholomew de las Casas. The blacks drag the crosses ashore with us.
Gaitana, you chosen one in the villages, you chosen one, your people trust you. You swore them to resist. Then they rounded you up on the village square. Your son's head rolls at your feet. They say it's a warning. You scream out your pain and swear vengeance. The Spaniard doesn't understand you. Someone from your people approaches the murderer, translate your words for them. They hunted you down for months, killing almost everyone in your village. La Gaitana, you can keep your oath. You can take hold of their leader. Pedro Anasco perishes miserably.
Your memorial in Neiva is a reminder and a reminder: we are still exchanging our gold for empty promises.
7th station: We fall under the cross for the second time
We did not understand why our “Madre Patria” (“Mother Fatherland”) should be the Spanish crown. But the descendants of the invaders from Europe have told us that we should fight with them against colonialism and against the Spanish monarchy: We are going to war. They say we have to create nation states in order to be free. We fight for a fatherland, for freedom, religion and for private property. We exchange our mother earth, our Pachamama , for the Virgin Mary, mother of her God. Again we carry her cross. We pray in their language. For many days and for many kilometers we slide on our knees to the Blessed Virgin Mary. The cross is next to her. It pushes us to the ground.
8th station: We meet the grieving women
Shortly after our alleged discovery, Tilman Riemenschneider carved souls into his grieving women out of wood. They mourn the imminent death of their martyr on the cross. There is nothing they can do.
Long afterwards, women and men come to us who pity us. They call themselves the real friends, take the panpipes and the colored fabrics from us and depict our faces on new mirrors. They say we are so beautiful and they mourn our misery. Our music, our weaving art and our faces will be our liberation, they say. They mourn us in conversations, in newspapers, in books and in films. There are more and more mourners. There is nothing they can do.
9th station: We fall under the cross for the third time
We are slowly starting to organize. We recognize real friends by their solidarity. New descendants of the white Europeans fight with us side by side against the big landowners and against the new colonial rulers, who now come from the north of their own continent. We are celebrating our first successes, even winning elections and appointing presidents. We are dangerous to them. They remind us of our promise to defend the nation-states by military means and they accept us into their combat units. They are sending us secret and sinister aid from the new centers of power. Under our nationalistic cross we are now also fighting against new unbelievers, against alleged communists and for the maintenance of a free market that serves us all, as they say. We collapse under it.
10th station: They take our clothes from us
Many of our brothers and sisters volunteer for them. They even allow some to attend their universities. They say we have to learn how to think and work like them, we are no longer allowed to speak our languages and we have to recognize their courts. Many of us have our hair cut, put on new clothes, and try to forget our mothers and fathers. We are allowed to sell our clothes and our culture to tourists from all over the world. They give us alms.
With all of this we give away our pride. We keep dying.
11th station: They nail us down
They raise our children in their schools. They say we were born sinners and that after death we can only enter paradise if we repent of all of our sins and if we ask the one God for forgiveness.
We learn quickly and ask for forgiveness every day. Faced with suffering on the cross, they tell us in every Mass that our imperfection is our fault. We believe and persevere. We wait for them to tell us what to do. Your nails hurt. We can no longer move. We're stuck.
12th Station: We are no more
We still love our mother earth, our pachamama. They gave us the Blessed Virgin Mary so that we would not pray to her. We love them more than ourselves. We worship them, we carry them through our villages. She will protect us. She will one day free us from our guilt. When we look up to our Mother of God, we feel that we have become different.
We suffer with Jesus under the cross. How much more must the suffering of the Blessed Virgin mourning the death of her Son! Your pain is our pain. We have become different. We don't exist anymore.
13th station: They pull our nails out
They look at us from all sides and determine our death. They slowly pull one nail after the other out of our bodies. We no longer know why we were nailed to the ground. We forgive them and say that it is our fault and that we will not stop praying to Jesus on the cross and to his mother, the Blessed Virgin Mary. We do not know if they can still hear us, but we are waiting for deliverance from our guilt.
14th station: We get up
High in the Andes, in the Amazonian forests, in the Lacadonian hills, in the prairies of North America, on the islands of the Caribbean, from Patagonia to the Pio Pio River:
Some of us are still alive. Our immunity lasts more than 500 years. We are free from your guilty conscience. The time has come. We get up. We rise. It may well take another 500 years, but we're starting now.
Brothers and sisters, let us return to Pachamama, to its fruits and to the animals that share these fruits with us. If we rise with the power of La Gaitana, Pachamama will thank us.
A complete indulgence is granted to readers who perform this devotion with full consciousness. Guilty and unconscious involvement in the robbery of our gold will be redeemed if you also honor Pachamama, wherever you are. Our houses are open for your visits, but do not take any more crosses with you.
 The goddessPachamama or Mama Pacha (Quechua: "Mother World, Mother Cosmos") is considered by many indigenous peoples of South America, especially in the Andes, as a personified mother of the earth,[who gives, nourishes, protects and is capable of ritual communication in many ways. Pachamama is the mediator between the upper and the underworld. The Quechua and Aymara worship the Pachamama as the almighty goddess who gives life to all creatures and nourishes them.
It could have been like that
“Dear colleague,” says the President, “you have been my Vice President for years. Do you agree with me that you also act as a role model in this office? "
“Without a doubt, what makes you ask this question? If you ask me about my newspaper interview, I have not given you a word about our procedure. And I am sorry that you have given me your vote on the electoral revocation. "
“No, colleague, that's not it. I meant whether we, as representatives of the republic, shouldn't also be exemplary in dealing with our bodies. "
“Oh, Mr. President, I see. You mean the only thing that peeps out between the purple velvet collar with white rabbit fur and the beret. I had it adjusted a little. Should I have asked you about that beforehand? "
The President rubs his hands, then pulls on his earlobe, touching his nose too. He could have saved himself this hint.
He looks at the door, the other colleagues enter the room one after the other. He agreed with them to give them a feedback on the decision to revoke the election.
"We will continue to have delicate decisions to make in the future and we should get to know our motives behind the legal considerations," the President opened. “Of course, this exchange must also remain secret. So please, who starts? "
"I admit," says one, "I would have endured badly to be responsible for the appointment of a Federal President who does not at all correspond to my view of the world and finally I remembered which government I was appointed by in 2002."
“It was clear to me,” said a younger colleague, “that the misconduct should be the reason for our clear mandate to the government to ensure that elections are carried out legally in the future. There is no logical reason to redial. "
One after another ten more ladies and gentlemen spoke up. The arguments as to why the legal assessment should and why not result in redial are balanced.
“Then I must,” says the Vice President, “I too know why I am Vice President. And don't we as the highest legal body have to be conservative in the best sense of the word, i.e. conservative? To substantiate this, I had a conversation with the person in charge from the large, conservative club. We cannot bypass the legislative body. My opinion is shared and supported by this gentleman. We cannot afford a president in Austria whose family has a refugee background and who would be unacceptable for half of the population. We must also think about future elections and possible new coalitions. I can't help but be in the runoff election for Federal President for a second attempt. "
How would Thomas Mann assess today's politics in Europe and would he get recognition as a writer in the 21st century, or the Nobel Prize?
Since my visit to the Baltic Sea island of Hiddensee, he has accompanied me on my trip to northern Germany. His family too. He could not have afforded his bourgeois life without his father's pension from the interest on the property he had accumulated. With his legacy, did his father make him a recognized member of the bourgeoisie after all, although or because he showed socialist tendencies in his wild years?
It is possible. The Buddenbrock House in Lübeck resurrected what was previously read, blurred, or just suspected. The fun-loving mother, the despised and beloved brother Heinrich, the silent rejection of the father and the bourgeoisie that Thomas Mann had dealt with with his main work, "The Boddenbrocks". His life was bourgeois after all. He had put his socially critical attitude on hold in 1914 when he advocated war (like many other intellectuals).
Was he forgiven for his ambisexual tendencies because people didn't want to talk about them seriously, because he hadn't broken out of norms (marriage and children), or because he had become famous?
Thomas Mann's time in Munich was wilder and freer than that in Lübeck. It was the beginning and the attempt to implement something new with the Soviet republic. His brother Heinrich had not only rejected the First World War, he was also an avowed leftist. Erich Mühsam and the attempt to live as a bohemian in Munich had little influence on Thomas. With the money from the family estate and the "extra income" from the Nobel Prize in 1929, bourgeois life became more important again. He became an authority for other writers, for cultural life in Germany - until the Nazis came to power. They murdered Erich Mühsam in Oranienburg concentration camp in 1934 and drove the Mann family to many parts of the world.
Today they are all united again, in the Buddenbrock House in Lübeck, in the Ratskeller in Lübeck and spiritually also in Lübeck's many cultural activities. On September 12th, 2015 the “Theaternight in Lübeck” took place. In the theater of a ship on the Trave, the evening ended for me with the honoring of the “capitalist pigs”, the special form of audience participation in which local art performances are selected by filling piggy banks.
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