uns gehört die stadt

Es ist mal wieder eine neue Studie raus. Das "Institut für Arbeitsmarkt- und Berufsforschung" (IAB) hat selbige diese Woche veröffentlicht.

Demnach machen Leiharbeiter_innen 2% aller Beschäftigten aus. Ihre Zahl beläuft sich 2009 auf 750.000, bei der Lockerung der Leiharbeitsregeln 2004 waren es noch 300.000. 

Dem IAB zufolge sei ein_e Leiharbeiter_in typischerweise "jung, männlich und stammt oft aus einer Zuwandererfamilie". Außerdem sei eine "unstete Erwerbsbiographie" überdurchschnittlich anzutreffen.

Ein Drittel aller Leiharbeiter_innen sind Frauen, meist beschäftigt im Gesundheits- oder Dienstleistungsbereich.

Insgesamt nur 7% bekommen die Chance auf eine Festanstellung. Mehr als die Hälfte der Leiharbeitsverhältnisse enden nach 3 Monaten, 12% halten länger als ein Jahr. 

Durchschnittich verdienen Leiharbeiter_innen 20 bis 25% weniger als Festangestellte.

RABATZ - Autonome Vernetzung Oberbayern/Salzburg/Tirol

brandneue Seite:

www.rabatz-buendnis.net

Gegen Sexismus uns Homophobie beim „Chiemsee Reggae Summer“ und überall!

Wie schon in den letzten Jahren macht das Chiemsee Reggae Summer mit offen homophoben Künstlern auf sich aufmerksam. 2008 und 2000 Beeny Man (I‘m dreaming of a new Jamaica, come to execute all the gays“¹, 2007 Capleton („Fire bun batty bwoy!“ „Das Feuer möge den Schwulen verbrennen!“², 2000 und 2004 Buju Banton, der im Juli 2004 auf Jamaika an einem schwulenfeindlichen Übergriff persönlich beteiligt war³ und 2009 t.o.k. („from dem a par inna chi chi man car Blaze di fire mek we bun dem!!!! [Bun dem!!!!] From dem a drink inna chi chi man bar Blaze di fire mek we dun dem!!!! (Dun dem!!!!)“ „Sollten sie zusammen in einem Schwulen-Auto sitzen, Entfesselt das Feuer, lasst sie uns verbrennen! [verbrennt sie!] Sollten sie zusammen in einer Schwulen Bar trinken Entfesselt das Feuer – lasst sie uns fertig machen! [fertig machen]“⁴.

Für das diesjährige Festival wurde Sizzla angekündigt. Sizzla hat zwar offiziell den sogenannten Reggae Compassionate Act unterzeichnet, welcher aussagt, dass sich alle Unterzeichner_innen von homophoben Inhalten distanzieren, aber in einem Interview der Sunday Mail , publiziert am 28. Februar 2010, erklärte Sizzla: „I did not sign any papers, it is just an agreement I have with certain promoters – it is their system. I cannot stop singing those songs because there is a message in those songs which people should hear.“ (in etwa: „Ich habe keine Dokumente unterzeichnet, es ist lediglich eine Vereinbarung mit bestimmten Organisatoren – es ist deren System. Ich kann nicht aufhören, diese Songs zu singen, da in ihnen eine Botschaft enthalten ist, die die Leute hören sollten.)⁵.

Mit diese Songs meint Sizzla z.B. Nah Apologize  aus dem Jahr 2005. In dem Songtext, der auf der Homepage von Sizzla abgerufen werden kann⁶, heißt es unter anderem, „Rastaman don’t apologize to no batty-boy / if yuh diss King Selassie mi gun shot yuh bwoy“ (in etwa: „Ein Rastaman entschuldigt sich nicht bei einer Schwuchtel, denn wenn ihr King Selassi durch den Dreck zieht, werde ich euch erschießen“.

Das zeugt von der Wirkungslosigkeit des Reggae Compassionate Act. Viele Artists, die den RCA signiert haben, fielen danach wieder durch homophobe Äusserungen oder Distanzierung vom RCA auf.

Die Veranstalter_innen kommentieren die Bekanntgabe von Sizzla wie folgt:„Wir sind für Kunstfreiheit, wir sind für Meinungsfreiheit, den Respekt vor anderen Kulturkreisen und wir sind gegen verfassungswidrige Zensurbestrebungen[...]“⁷.
Diese Aussage zeugt entweder von krasser politischer Dummheit und der Ignoranz gegenüber menschenverachtendem Hass oder versucht bewusst Homophobie durch den Deckmantel einer falsch verstandenen Meinungsfreiheit zu schützen.

Neben Sizzla wurde auch noch Anthony B („Zwei Millionen Rastas können nicht durch Frankreich gehen, aber zwei Millionen Schwule können es. Das ist Babylon! Wenn nur 100 Rastas auf die Strasse gehen, werden sie verprügelt. Die Schwulen gehen ungehindert… Denn Frankreich ist auch ein «Battyman-Country»“⁸ von den Veranstalter_innen eingeladen.

Somit dürfte klar sein, dass weder unseren letztjährigen Forderungen⁹ nachgekommen wurde, noch dass diese zum Nachdenken angeregt haben. Auch unsere anderen Forderungen nach einem Konzept zur umfassenden Information im Vorfeld und für eine qualifizierte Unterstützung Betroffener sexualisierter Gewalt zu entwickeln und der Schaffung von Freiräumen für Frauen, die dringend aufgrund diverser Fälle von Vergewaltigungen und Übergriffen nötig wären, scheint bei den Veranstalter_innen auf taube Ohren zu stoßen. Dieses bewusste Verschweigen und Wegschauen zeugt von demonstrativem Desinteresse und trägt zu einem Klima bei, in dem diese Übergriffe leichter möglich sind.

Dazu wollen und werden wir nicht schweigen! Wir fordern alle auf und sich an den Protesten gegen Homophobie und Sexismus und den Umgang der Organisator_innen des crs damit zu beteiligen und selbst aktiv zu werden.

RABATZ - Autonome Vernetzung Oberbayern/Salzburg/Tirol:

Antifa Miesbach/Oberland, antifa nt München, Anark-Ts - Antifaschistischer Arbeitskreis Traunstein, Assoziation autonomer Umtriebe Dachau, Autonome Antifa Innsbruck, Infogruppe Rosenheim, Infoladen Salzburg

Unterstützt von:
asab_m - Antisexistisches Aktionsbündnis München, ASR - Aktion Schwarz-Rot Sulzbach-Rosenberg, Bunte Aktion Burghausen, Montagsplenum Rosenheim

Nach näherem Befassen mit dem Thema und der Tatsache, daß die Kämpfe in Griechenland, wie alle Klassenkämpfe, für die Arbeiter_innen international und somit auch für uns in West-Europa von Bedeutung sind, sollen hier einige Texte zur persönlichen Meinungsbildung zur Verfügung gestellt werden. Möge es zu einer konstruktiven Diskussion in Euren Gruppen und Zusammenhängen führen. Auf dass wir uns ALLE anstecken lassen! Wir wollen alles

Ausführlicher Schwerpunkt dazu in der aktuellen WILDCAT Nr.87

außerdem:

"Hier steht nur noch eine Abrechnung aus: unsere Abrechnung mit dem Kapital uns seinem Staat - Ein Bericht über die aktuellen Kämpfe in Griechenland"

http://www.wildcat-www.de/aktuell/a077_griechenland.htm

Communique der griechischen Genoss_innen Anarchist´s Coil zu den Vorfällen am 5. Mai:

NO FOSTERING AND TOLERANCE TO THE MURDERERS OF MAY 5th, THEIR ATTITUDE AND PRACTICES!

In our announcement on 5th May 2010, entitled “THE FAIR UPRISING OF
120,000 DEMONSTRATORS, THE RAID AGAINST THE PARLIAMENT BY TENS OF
THOUSANDS OF ENRAGED PEOPLE HAD NOTHING AND COULD HAVE NOTHING TO DO WITH
THE PARA-STATE GANG WHO MURDERED THREE PEOPLE IN A BANK IN STADIOU STR.
AND TRIED UNSUCCESSFULLY TO DO THE SAME AT THE BOOKSTORE IANOS”, we
synoptically proclaimed our opinion regarding the murder of three
(actually four) people inside Marfin bank at Stadiou str. 23.

We have always considered that “internal” texts are not suitable for
anarchist groups, for the simple reason that truths can be recorded
without secrecy, half-words and manipulations, and everyone can have
access to those texts, everyone who is interested in anarchist aspects
regarding various issues. Especially when reality dictates so.
It is assumed that every anarchist group and anarchist – who continues to
struggle – writes history, in a positive or negative way, with its actions
or omissions. Moreover, it is averred that the history of anarchist
liberational struggles is not written with chit-chats in closed
companionships, in café-bars, pubs and joints, not even in large
assemblies and “incidentally”.

Verba volant, scripta manent - spoken words fly, while written words remain.
History is written in deeds. Thus, the written public thesis is an
important act; it is a component of the anarchist struggle and is
necessary to record for today and for the future, which will,
respectively, become yesterday and now. Through this kind of attitudes it
is evident, whether and to what extent there are honest intentions – and,
so, real perspectives – for the clarification of important matters. This
is how it is found out to what extent covertness, guilty silence or
political acrobatics and elusions are set to function. Publicly recorded
opinions will, therefore, be discussed and potentialities of agreement and
approach will be pursued. And then there will start procedures of
composition or procedures of decomposition.

We believe that today, the day that this text is published, the necessary
time to think and have a documented thesis is over. Therefore, those who
have recorded or not their opinion in written, have, in a way, adopted a
certain stance regarding the murder of the four persons in Athens.
And now we get to the point.

We wrote about para-state gangs. Maybe this phrase sounded strange to many
people, we usually avoided it, because it is charged with the left
ideological and mainly political culture. We believe that there is not a
state and para-state when we refer to built structures based on the
statist ideology and politics. They are just expansions of statism.

But what happens when certain structures are built, structures that while
they present as antagonistic towards state and authority, they have
rejected the liberational thesis and practice, and adopted
ideological-political models of statism and are structured on the basis of
assault battalions? Then the connection will happen and irrefutably they
will be adopted by the state. The important is the logic that exists, is
cultivated and, finally, comes to join the state’s aspirations.
This has been affirmed many times so far.

It was repeated on May 5th, when that murderous act but the demonstration
indeed in half. When the wish of at least 120000 demonstrators to occupy
the parliament’s courtyard was scorned, when there was a hostile adjacent
move regarding the demonstration, which was not intended to be connected
with the spirit of revolt and contribute to its strengthening. On the
contrary, it is shown that a large part of this move intended to produce a
destructive project, following the logic “seek and destroy”, a project
which not only destroyed but actually devastated the spirit of revolt
adopted by a big part of the demonstration.

Let’s not ask much. There couldn’t be an intention of composition with the
insurrectional attitude of the demonstrators. Because what in the last
years is happening is the cultivation and organization of individuals and
practices based on the attitude of scorning society. Because those who
promote this attitude have clearly stated that have no connections to
anarchist arguments, thesis and practices and fight against them.

And this is not something that came out of nowhere. It’s part of an
attitude of a king of “spreading” of the so-called “space” [the word
“space” is used in Greece instead of movement], that made the co-existence
with those attitudes a status. Those attitudes could not flourish under
the circumstances of a non-movement. Because the presence of organized
anarchist groups has always stood as an obstacle to those procedures.

But, here, a large number of young people, instead of strengthening the
anarchist organization, by creating anarchist groups, has been lead as
prey to the hands of captains, chiefs, lieutenants and corporals who
looked for an army to establish their position and expand the horrible
acts, including chasing people who are addicted from drugs. Behaving like
a gang, from both sides, has become a status. Attitudes like “whoever is
not with me is not only an enemy, but has to be smashed” dominated.
Bullyboys, threats and authoritative violence have become a daily
phenomenon in places of “historical” Eksarhia, which was divided into
feuds, which sometimes got the name “vital spaces” and sometimes
“liberated zones” (which was soon proved that can, at any time, be
occupied by the forces of state violence).
 Movement procedures unified a mix of left, anarchism, autonomy,
liberationals and so on. In this procedure, the construction of a mix of
stalinism, fascism, nihilism and huliganism was promoted, alien to the
anarchist liberational perspective. An attitude of militarization
proclaimed to take over the project of an assigned avantguarde, aimed to
“cleanse”, in the form of militias or raid battalions.

Situations like this are well known by those who “hang around”, as well as
by those who accepted this abnormal situation, being accomplices, actively
or passively.
The saprophytes sucked the liberational vitality of anarchist thesis,
“borrowing”, distorting, slandering, promoting attitudes and practices
alien to social liberation.
Anyone could see people with a frozen look in every demonstration (and not
only in demonstrations), lips sealed with hate and a mania for catastrophe
drawn in their face. Hate for anarchists, hate for the rest of the people,
“death to the petit-bourgeoisie”, “death to those who don’t participate to
strikes”.
Hate, death, applying of savage violence, like the attack with a hammer
against an old man outside “Venetis” bakery at Patision str. (during a
recent demonstration). And the reason? Because he disagreed with the
torching of the shop, which was full of people. After that there was an
attack with a paralyzer spray and the lynching of another person, who
stopped the guy with the hammer to complete his “work”. We won’t refer
other dozens of examples so as not to create conditions of fanaticism.

Some people wrote that Vgenopulos (the owner of Marfin bank) is
responsible. He is responsible for many criminal acts and tortures of
people, as well as every other authoritarian-exploiter, but not for this
specific murder. This thesis, which considers him responsible, is born out
of the guts of leftist politics.
As the Anarchist Core of Chalkida stated: “We don’t demand from any
Vgenopulos to provide safety measures in the bank and to his employess, at
the moments of our social action. Besides, it is contradictory for someone
who torches to seek for safety measures and fire-protection systems.
Moreover, we are not redeemed by saying that …. The State… the
capitalists… Vgenopulos is responsible for this tragic event”.
The effort to promote criminal attitudes is indeed pathetic. Because it is
indeed promotion to argue that some people didn’t know that there were
people inside the bank. It is only a shameful political exploitation of
the dead, when you blame Vgenopulos in the frame of a totally convenient
spirit of anti-capitalism.

Generalizing arguments do not offer anything, because the substance is
that they don’t want to touch the gangrene wound. The same goes for the
opportunistic silence, it doesn’t offer anything positive.
It has been affirmed that the promotion and hospitalization of certain
attitudes, acting antagonistically towards the social insurrectional
processes, is one of the crucial foundations of the Movement.
It is an attitude found out in the moves of decomposition which happened
during the big demonstration of 2.500 anarchists and anti-authoritarians
against the nationalists’ attacks on May 2005, those that occurred right
after the initiation of the demonstration of the 4th Social Forum on May
2006, or others expressed during the mobilizations against the insurance
laws on December 2007, just to mention a few examples. It is an attitude
and political practice followed for some years. So nobody can talk about
an “unfortunate moment” or about “the policy of this bank regarding the
strike and its function”, as some people argue.

Many people rushed to exploit this event and point out against social
violence, and violence generally, as a meaning, ignoring or forgetting
that it is not possible to pull out what is in nature. We have always been
and remain supporters of uncontrollable social violence. Meaning that
violence which is not controlled by politicians, mechanisms and utilities.
That violence which springs from the human instinct of seeking and
establishing freedom, that liberates and does not impose. That violence
that spreads love with the cleansing flames of freedom, just like that
that the farmer ignites in order to get rid of the useless and harmful
weeds, taking care not to harm those created by Mother Earth. That
violence which liberates and is not based on hate, but on love for
freedom. That’s why those flames are symbolic, not in the sense of being
virtual, but contributive.

We want to emphasize in the clearest manner that Molotov cocktail is a
weapon in the hands of the exploited and its use requires responsibility.
There are numerous cases that militants, endangering their personal safety
and physical integrity, were standing in front of broken banks in order to
help customers and employees evacuate the place.
On May 5th, those responsible for the murderous attacks in Bazaar on
Aiolou str., on Ianos bookstore at 24 Stadiou str. and, finally, for the
murderous attack on Marfin bank on 23 Stadiou str., and, besides other
things, committed attacks and injured anarchist comrades who tried to
deter them, were not indulging in uncontrollable, nor social violence, but
ANTI-SOCIAL VIOLENCE.

If we truly wish to attribute a tribute to the unfairly lost human beings
of Marfin, let’s not make memorial parades, but honor our anarchist
existence by creating clear and meaningful perspectives and dimensions of
the anarchist struggle. Let’s talk honestly, sincerely, without
ideological and political masks. Let’s not forget that those who fought
and continue to fight anarchist opinions and practices gave an excellent
opportunity to the enemies of freedom by this specific murderous act at
Marfin.

In conclusion.
Regarding the situation we referred to above, we had made arguments long
before via our texts in ROUTE FOR FREEDOM newspaper and on the internet,
as well as by our attitude in the last years. We foresaw where this
confrontation with the Special Forces of the police in the area of
Eksarhia [Exarchia] and the gang-style behavior and practices would lead.
The murder of A. Grigoropoulos and the murder of four people in Marfin was
a matter of time.
We are sorry to be confirmed, but we believe that this incident is neither
relative to us, nor to anarchists generally, to the extent that the
attitudes and practices which led to the murders are unrelated to anarchy.
But, it is related to us, since human lives were lost, and in a way which
points out against liberational fermentations, opinions and practices.

There are, therefore, responsibilities that stem from the fact of
harboring, cooperating and silence in front of all those long evolved.
We share the need for clarifying and opening of some fermentations. We
clear out from the beginning that gang-style attitude is not the solution,
nor the conviction of arrest of those who committed this crime by the
state’s gangs.

The solution is the uprooting of those attitudes and practices.
Neither is the solution to try to pull what cannot be pulled by
criticizing epidermically, maintaining the background and the structure of
irresponsibility intact. This is a camouflage of anti-social action by the
para-state gangs, leaving the background intact, a background which will
produce new coatings which will transform them into popular militias or
suppressive forces like those of the KNAT (Communist Youth for the
Re-instatement of Order) (groups of the Communist Party of Greece which
acted during the 80’s attacking anarchist and uncontrollable
demonstrators).
We will continue to struggle against attitudes and practices that derive
arguments, ideologies, political excuses and manipulating techniques
stemming from the dark past.

Let’s not create misunderstandings.
Anarchists can move on the basis of an equitable effort of exchanging
arguments and practices which are functional and in accordance with the
spirit of anarchist liberation processes.
We are not and do not intend to be part of any movement. The rallying call
for the creation of anarchist groups, continuing to spread the anarchist
spirit of liberation, remains active.

May 11th, 2010, Anarchist’s Coil www.anarchy.gr 
www.anarchypress.gr 

Auszug aus dem gemeinsamen Communique von  	 	

Anarchist collective Circle of Fire & Anarchist Bulletin BLACK FLAG:
(...) Nobody knows how much more the thousands of people could have achieved 	 	
that day in the streets of Athens if a tragedy hadn’t taken place; a
horrible event that was disruptive and catastrophic for the struggle, and
an unexpected present for the state, its forces of repression and its
propaganda mechanism who used it in order to slander the struggle and
intensify their repressive attack in the streets, re-establishing their
forces and the consent around them.
It was the murder of three bank employees caused by the arson of Marfin
bank in Stadiou street. An atrocious act which was the end of a race of
arsons by unknown persons who were moving in an estranged and hostile
towards the demonstration manner, using it for hitting targets right next
to the blocs, showing no interest in whether human lives were in danger by
their actions.
The state is definitely the first responsible for this event, as well as
for a series of everyday crimes. With the attack the state is launching
against society, it is more and more creating the conditions of a kind of
cannibalistic war of all against all; conditions in which eventually
anything can happen, even the inconceivable.

Of course, also, the tragic outcome of the arson in Marfin bank, where the
three victims and other people were trapped, has largely to do with the
fact that the owner of the Bank forced his employees to work in a day of
general strike inside a building which had its doors locked and had not
any necessary precautions, such as fire safety measures and emergency
exits. Yet, given that Vgenopoulos (the bank owner) is a capitalist,
member of a class which, by definition, consists of cruel exploiters and
murderers, his indisputable culpability cannot be an excuse for those
whose actions led three working people to death.

Nor the claim that these people were working the day of the strike can be
an excuse for their loss, since this was not an issue to be solved by
anyone self-appointed, but an issue of the employees themselves, or their
co-workers and of any probable strikers’ committees; and, in any case, the
response to situations of unintentional or intentional strike-breaking
couldn’t ever be what happened on the 5th of May.
Of course the masses of demonstrators, anarchists and anti-authoritarians
among them, who became a human flood in the streets of Athens that day and
confronted state repression with tactics of disobedience and social
counter-violence are not to be held responsible for the triple murder.
That murder came as an ultimate result of an irrational, meaningless and
needless violence which is promoted by an autistic, un-political and
anti-social concept that has become a parasite to the anarchist –
antiauthoritarian movement, sucking its blood and disparaging it, leading
it to criminalisation and social isolation. It is a concept that is
elitist, hostile and antagonistic towards the resisting society as much as
against anarchists; a concept whose emptiness is covered by the
ideological rags of a individualistic-chaotic-nihilistic muddle which has,
after all, embodied “values” and mentalities that belong to the world of
Domination.
That outrageous event made the crowds of demonstrators freeze and emptied
the streets of struggle at the most crucial moment for the social
resistance. The wounded regime gained time to recover and re-organise its
forces as much as it could. At the same time the lackeys of the regime,
the media, literally acted as tomb-raiders, exploiting the deaths to
promote the state’s ideological and repressive campaign against the people
who struggle, and especially against the anarchists whom they attempt to
charge with situations completely irrelevant to them.

Anarchists have absolutely nothing to do with what happened in Marfin
bank, and could never have done such an action, ignoring human lives. It
is also true that anarchist comrades and other protesters, although they
were being threatened and physically assaulted, tried as much as they
could to hinder inconsiderate attacks and to put out fires wherever lives
were in danger.
No matter how much some would wish, we will not shoulder any collective
responsibility for situations completely strange to us, which undermine
and corrode our struggle and that would annul us as anarchists; nor will
we be silent, hiding our complete opposition to such situations. Our
political responsibility lies in the fact that, despite our clear conflict
with those situations, we were not able to deal with them and politically
isolate them as effectively as it should have been done; and in the fact
that we have to create the terms to do so from now on. For this reason all
of us are called to have a clear position, given that the tragedy in
Marfin is a crucial moment and a crossroad for our struggle.

Moreover, it is our responsibility to act in solidarity and collectively
in order to repel the slanderous attack by the state and its lackeys, and
to continue fighting in political terms, in terms of a movement, within
the community, together with its resisting parts.

As anarchists we have a lasting, multiform solidarity activity within the
social-class struggles, always on the side of workers, youth, migrants and
refugees, and other oppressed and resisting people; and in no way will we
stop doing so.

We will not tolerate the denigration of our struggle, which is a struggle
for life, freedom and dignity against death, enslavement and humiliation
both of the individual and of society; a struggle against inequality,
hierarchy and injustice, against any form of exploitation and oppression.

We don’t forget the three dead workers
EVERYONE TO THE STREETS!
No peace with the bosses – Wage slavery is terrorism
The struggle continues… for social revolution, anarchy and communism
We express our solidarity with the people who were beaten and arrested by
the police on 5th May and we stand by the side of Zaimi 11 squat in
Exarchia which was evacuated after a police raid during which eleven
comrades were arrested. 	 	 10 May 2010 	 	   

http://de.indymedia.org/2010/05/280906.shtml

2. Mai 2010

Eigentlich sollte darüber gar nicht berichtet werden, aber ein paar Dinge haben dann doch dazu geführt, dass hier diverse Eindrücke wieder gegeben werden. Die Tatsache, dass Bundespräsident Köhler an den Feierlichkeiten teilnahm hat damit allerdings nichts zu tun.

Letzte Woche wurde durch die Presse verkündet, dass einige Bereiche aus Sicherheitsgründen für die Öffentlichkeit unzugänglich sein werden. Konkret traf dies auf eine Ansprache am Krematorium und den anschließenden gemeinsamen Gang zum Appellplatz zu. Dort war ein großes Zelt aufgestellt in dem nur geladene Gäste den Reden von Köhler und anderen Gästen lauschen durften. Das „Fußvolk“ konnte draußen über eine Leinwand alles mitverfolgen. Dies stieß bei Einigen bereits auf Unverständnis. Zudem waren die Menschen von der Security an den Zelteingängen bei der Vermittlung nicht gerade feinfühlig, um es mal vorsichtig auszudrücken. Als "berufsmäßige Chaot_innen" ist man so etwas ja gewohnt. Den angereisten Angehörigen von Häftlingen und Besucher_innen gegenüber war das eine Frechheit. Die bereit gestellten Kränze für die spätere Niederlegung befanden sich ebenfalls in einem abgesperrten Bereich.

Ein Besuch in der KZ-Gedenkstätte erzeugt auch nach etlichen Malen immer wieder ein beklemmendes Gefühl, das zu einem solchen Anlass mit all den ehemaligen Häftlingen noch verstärkt wurde. Der Großteil der Teilnehmer_innen war von weither gereist: Polen, Tschechien, Ukraine, Russland und Weissrussland. Sie haben die Strapazen einer langen Reise auf sich genommen, um sich an einem Ort zu versammeln, an dem sie oder ihre Angehörigen gequält, misshandelt und beinahe ermordet wurden. Den Dachauer Bürger_innen, außer ihrer „Politprominenz“, war es einen Besuch nicht wert. Nur einzelne Dachauer_innen beteiligten sich. Jugendliche allerhöchstens ansatzweise.

Auf die Redner_innen soll hier nur vereinzelt eingegangen werden. Durch die Bank wurden Neonazismus und Rechtsextremismus mit keiner Silbe erwähnt. Dachau wurde als Ort des Erinnerns und des beispielhaften Umgangs mit der Geschichte bezeichnet. Gar nicht schlecht, wenn man bedenkt, dass erst 1993 ein bayerischer Ministerpräsident die Gedenkstätte zu den Befreiungsfeierlichkeiten besuchte, dass bis in die 90er Jahre die Gedenkstättenarbeit und das Jugendgästehaus (damals noch als Initiative) missbilligt, wenn nicht gar sabotiert wurden. 1987 äußerte der stellvertretende Dachauer Bürgermeister Manfred Probst (CSU), er werde sich gegen eine Jugendbegegnungsstätte "bis zum letzten Blutstropfen zur Wehr setzen". Bürgermeister Georg Englhard ließ Anfang der Neunziger aus Furcht vor einer "Lokalisierung der Schuld" im Bierzelt über das Jugendgästehaus abstimmen.

Martin Zeil, als Vertreter von Ministerpräsident Seehofer, konnte sich heute nur dazu durchringen sich gegen „Intoleranz und Gewaltbereitschaft“ auszusprechen. Im Gespräch mit einigen Besucher_innen stellte sich heraus, dass sie sich ein Statement bezüglich Neonazismus erwünscht hätten. Sie empfanden es als beschämend, dass heutzutage Aufmärsche von Neonazis in erster Instanz verboten, um dann in der zweiten wieder als zulässig betrachtet zu werden. Wie kann die viel beschworene Demokratie und Meinungsfreiheit für Leute gelten, die anderen Menschen das Recht auf Leben absprechen?

Von den offiziellen Feierlichkeiten enttäuscht, entschloss man sich sich zum ehemaligen „SS Schießplatz“ in Hebertshausen zu begeben, wo die VVN (Vereinigung der Verfolgten des Naziregimes) zu einer weiteren Gedenkstunde eingeladen hatte. Dort wurden mehrere Tausend sowjetische Kriegsgefangene hingerichtet. Die Einschusslöcher sind bis heute zu sehen. Die VVN beging ihre Feierlichkeiten zum 25. Mal, also seit 1985, einer Zeit in der man in Dachau die Geschichte allzu gerne verdrängte. Leider verzögerte sich der Beginn durch den verzögerten Ablauf an der Gedenkstätte um fast 2 Stunden. Denn es waren ehemalige sowjetische Häftlinge geladen, die sich noch an der Kranzniederlegung befanden. Hier gab es kein Zelt, nur nasse Bierbänke in der nassen Wiese, auf denen die überwiegend alten Menschen bis zum Beginn im Regen ausharren mussten. Das Warten hatte sich aber gelohnt. Denn in der ersten Rede des Holocaust-Überlebenden Max Mannheimer (Lagergemeinschaft Dachau) wurde der Blick inhaltlich gleich auch auf den wieder erstarkenden Neonazismus gerichtet und an die nicht anwesende Jugend appelliert „gegen Rassismus, Antisemitismus, Neonazismus und Rechtsextremismus“ einzutreten. Er verwies auf den Schwur von Buchenwald. Desweiteren sprach ein ehemaliger Häftling aus der Ukraine und eine junge Russin, die in Dachau für die „Aktion Sühnezeichen e.V.“ arbeitet. Unter der musikalischen Begleitung des Liedes der Moorsoldaten legten schließlich alle Teilnehmer_innen rote Nelken am Mahnmal der Opfer nieder, zum Teil mit erhobener Faust. Es war nicht der Regen der da eiskalt den Rücken runter lief.

„Die Vernichtung des Nazismus mit seinen Wurzeln ist unsere Losung, der Aufbau einer neuen Welt des Friedens und der Freiheit ist unser Ziel.“ (aus dem Schwur von Buchenwald)

Kleine Zeitleiste:

26. 4. 1945: Todesmarsch von Dachau

Zehntausende Lagerhäftlinge werden am Abend des 26. 4. zur Fuß Richtung Alpen getrieben. Siehe: http://www.gz-tm-dachau.de/4.2.html

28. 4. 1945: Dachauer Aufstand

Geflohene Lagerhäftlinge und Dachauer Arbeiter_innen versuchen in Dachau die Nazis mit Waffengewalt zu stürzen. Gegen 7 Uhr stürmen sie das Rathaus. Der Aufstand wird von der SS niedergeschlagen. Heute ist der Aufstand weitestgehend vergessen. Dem jahrelangen „Nichterwähnen“ liegt mitunter der teils kommunistische Hintergrund der Aufständischen zu Grunde. Siehe auch Artikel auf dieser Seite http://aaud.myblog.de/aaud/art/6065168/Der-Dachauer-Aufstand-vom-28-4-1945

29. 4. 1945: Gegen 10 Uhr vormittags wird Dachau und das Konzentrationslager von der US Armee befreit.