Landing Strip Wax And Gallery

Notte infame detta dei cristalli (di Guido Ambrosino)

November 9, 1938, Germany.
pogroms directed by Goebbels.

Nella notte tra il 9 e il 10 novembre del 1938 bruciarono le sinagoghe tedesche. Fu un   pogrom con uccisioni, violenze, saccheggi, secondo la regia di Goebbels. Servì da pretesto la morte di un diplomatico tedesco, ucciso da un giovane ebreo a Parigi.

Un centinaio di morti, forse di più se si tiene conto dei feriti deceduti in seguito e delle decine di suicidi. Le sinagoghe incendiate o devastate furono 267, 7500 i negozi distrutti, centinaia i saccheggi e le violenze nelle abitazioni, 30 mila gli ebrei arrestati nei giorni seguenti e internati (la maggior parte fu rilasciata dopo qualche settimana, molti non tornarono).

No one knows who invented the name "Kristallnacht" ( Reichskristallnacht ) for the pogrom of 9 to 10 November 1938. The allusion to the broken windows allowed not to mention the massacre. No wonder that this removal terminology liked the Nazis. E ', however, surprising that the language of the winners of that time has remained rooted in our heads, after fifty years.

Why so much attention to the glass? At a meeting of leaders of November 12 Goering raged on this very point: two hundred more dead Jews - he said - that senseless economic devastation. Germany, continued the sergeant - responsible four-year economic plan for reset - needed foreign exchange (foreign currencies valuable , ed ). The glass for the windows was produced exclusively in Belgium, and the heroes of "Kristallnacht" in a few hours had destroyed six months of production in Belgian factories.

Goering's outburst produced its effects: After you squeezed every penny from systematically exterminate Jews before. The most recent studies of "oral history" have confirmed that the "broken windows" in November 1938 did not like the "silent majority" of viewers.

I learned Nazi the lesson and gave up other squads that raids in style: the Holocaust happen in the years following, according to law and order, no shards on the sidewalk.

Note

E 'this is the beginning of a documented and well-written evocation of the "Kristallnacht" that Guido Ambrosino wrote for the "manifesto" of November 9, 1988, at age 50 event. The report of the event that follows this piece of framework is built with speed and communication and I think a good example of historiographical disclosure, even if you do not know if it ever passed in volume (S.L.L.)

How To Build Wood Side Rails For A Pick-up Truck

La donna fantasma. Un racconto cinese dell'orrore (di P'u Sung-Ling)

Tra l’estate e l’autunno del 1990 “il manifesto” pubblicò a puntate una piccola antologia di brevi racconti cinesi dell’orrore, curata, tradotta e introdotta da Patrizia Dadò. L’ultima puntata è dedicata alle “fantasme”, gli spettri femminili. Nella mentalità tradizionale cinese la donna occupava l’ultimo posto della gerarchia sociale e, con rare eccezioni, l’immagine che la letteratura ne trasmette è quella di esseri di natura Yin, oscura, ritrosa, passiva; ma da fantasmi sovente le donne si scatenano e sono capaci di produrre seri danni. Così nel raccontino che segue, opera di P’u Sung-Ling (1640-1715), considered one of the greatest writers of his time. (SLL)

Such Li was lying, the day when he saw a woman out of the wall, with her hair disheveled and shaggy like a broken basket, hiding her face. The woman he came to the bed, pulled back her hair with his hand and showed her face: she was fat, black, ugly. The

this is very much alarmed and tried to escape. But the woman went shooting on the bed, shook her head firmly in her arms, then kissed him on the mouth, pushing them into the language of a saliva cold as a block of ice, which drifted into the gorge. The

that did not want to swallow, but he could not breathe, so he sent down, but it was thick and sticky and turava throat. When she finally managed to take a breath, he had suffered his mouth full again, and with the breath hub swallowed again.

continued so long, until he is completely stopped breathing and could not resist anymore. He then heard the sound of footsteps outside the door. The woman let go and went sene. That he had the stomach and intestines were swollen and sore and could not touch food for tens of days.

Following advice, he tried to swallow an infusion of ginseng and madder; healed and, after vomiting a substance similar to the album.

Cm Right Before Your Period

Il testamento biologico papale papale.

on "Done" on Saturday, March 11, 2011, a short article by outstanding documentation that reveals the instrumentality of today's Vatican hierarchy of prohibitions on the end of life, contradictory compared to the same Catholic traditions , the same sayings and acts of previous popes, not even for a long time ago. (SLL)

Eugenio Pacelli, Pius XII said

propose to a necessary reflection are two quotations from authoritative, relevant to both ai problemi di fine vita connessi al testamento biologico. Espressione quest’ultima alla quale sarebbe preferibile testamento biografico, poiché la vita di cui si parla non è la vita “biologica” dell’organismo, ma la vita “biografica” della persona: una vita intrecciata non alla biomolecole, alle cellule, ai tessuti, agli organi che compongono il suo corpo, come quello di altri, ma alla “storia di una vita”, la sua e non un’altra. Quella appunto espressa dalla parola “biografia”, della cui unicità fanno parte passioni e ideali particolari, intuizioni e motivazioni proprie, nonché affetti ed esempi da trasmettere, scopi e progetti concepiti sia prima che durante il tempo del morire, tutti quanti meritevoli di quella pietas che Immanuel Kant ha tradotto nella categoria del “rispetto”.

La prima citazione autorevole è ricavata da uno dei Discorsi ai medici (editi postumi nel 1959) di papa Pio XII: «Se il tentativo della rianimazione costituisce per la famiglia un onere che, in coscienza, non si può ad essa imporre, questa può lecitamente insistere perché il medico interrompa i suoi tentativi. […] In questi casi, perciò, una richiesta da parte della famiglia di sospendere il tentativo è più che legittima, e il medico vi può lecitamente acconsentire. In tal caso non c’è alcuna diretta disposizione the patient's life or even euthanasia. "

The second quotation, the same authoritative voice that is related to Pope Paul VI wanted to convey to Catholic medical meeting in Congress in 1970: "The sanctity of life is what keeps the doctor forced him to kill and that the same time to devote all the resources of his art to fight against death. This does not mean, however, forcing him to use all the survival techniques that science has a tireless creator. In many cases it would probably be useless torture to impose vegetative resuscitation in the terminal phase of an incurable disease? In that case, the doctor's duty is rather to engage to alleviate the suffering, instead of wanting to prolong as long as possible, by whatever means and in any condition, a life that is not fully human and which is of course to its epilogue. "

The two quotations from papal speeches you could add the phrase any other pope, John Paul II, facing the threat of an artificial prolonging of their agony, whispered to doctors before the third tracheotomy: "Let me go back to the House the Father. "