Experience of Making Forced-Labour Products in Chinese Labour Camp

---

By Yufei Song
Forum on Human Rights in China, 214 Wellington Building,
Parliament Buildings, Ottawa
May 27, 2009

My name is Song, Yufei. I started to practice Falun Gong in 1997 when studying for a Master degree in Changchun City, Jilin Province. Many of my professors and classmates were also practicing Falun Gong. I found Falun Gong was teaching people a traditional meditation practice and the values of truthfulness, compassion and forbearance which were the foundation and root of our Chinese culture and tradition.

In July 1999 the Chinese Communist regime started the nationwide persecution of Falun Gong and the a massive defamation campaign to demonize Falun Gong in order to justify their illegal crackdow. All media was used to spread hatred against Falun Gong and Falun Gong were not allowed to comment,.

On Jan. 23 2001 the regime set up the most evil act. They created the self immolation in Tiananmen Square, where they stated that 5 people set themselves on fire in the name of Falun Gong. Every day ugly pictures of burnt bodies poured into the news, including the pictures of a little girl who was burned at the scene. The plot was done so well that Chinese people started to hate Falun Gong. Because the regime had banned and destroyed all the books of Falun Gong majority of public had no chance to read that Falun Gong strictly prohibited suicide and killing because this was looked at as the biggest sin a human being could make. There were many discrepancies in the episode to show it was a framed piece, but people who do not pay attention to details would not noticed them. The public were deceived.

I was working as a software engineer at Lenovo China in Beijing then. In December 2001 I posted on the Beijing University Internet Bulletin Board System an article revealing that the self-immolation incident was a set up by the government to frame Falun Gong. As China's Bulletin Board Systems were under the control of the regime, Chinese police found out my IP address with the internet surveillance system and help of Lenovo Company, and kidnapped me on the morning of December 25, 2001.

I was sent to the Detention Center in Beijing. That day I was interrogated until 2 in the morning, and was not allowed to drink or eat anything. Then, I was taken to a cell, and ordered to sleep on the wet cement floor, with my head touching a toilet barrel...

I started a hunger strike to protest against the illegal arrest. The third day into the hunger strike inmates force-fed me under the order of the guards. Two inmates held my body, my arms and my head tightly against the floor, another one rode on my stomach and held my legs, and the fourth inmate force-fed me by sticking a long tube down my nose and into my stomach. It hurt badly. Without any legal processing I was sentenced to 16 months in a Reducation-Through-Forced-Labor -Camp.

I was forced to do hard labor, including packaging disposable chopsticks, making Motorola V70 mobile phone promotion brochures, and making candles for export to Germany. I was forced to get up at 6 am, and work until 10 pm. All those under 55 years old were forced to wrap over 7000 pairs of chopsticks and those over 55 were forced to wrap over 5000 pairs of chopsticks each day. Some old ladies working slowly would be forced to continue till 12:00PM or 1:00AM till it was done. One day an elderly practitioner lost consciousness after she was forced to stand by a wall from 10:00PM to 12:00PM after a long day of hard labor because she did not finish the work quota.

Fifty days later I was taken to the Beijing Women's Forced Labor Camp. About seven hundred Falun Gong practitioners were being held there, that took about 80% of the total detainees there. Immediately after my arrival I was deprived of sleep for three days and nights, and was forced to watch, read and listen to hate propaganda against Falun Gong for the purpose of brainwashing me. In the camp, the mental torture is worse than the phsycal abuses.. Half of my hair turned white during the 16 months of detention at the camp. I was only 29 at the time.

Guards regularly tortured practitioners. Some practitioners were deprived of sleep, and of the right to use toilets, to have a bath, and to wash own clothes. I have seen one practitioner tied to a bed for seven days and nights. Eating, drinking and excretion were done on the bed. It was called “death bed.” Two elderly Falun Gong practitioners in their seventies were also detained in my cell. They were beaten and hit by policemen and almost half their teeth were broken. They eat very slowly and were unable to finish their meals with the short time limit. So they always starved, and were skinny.

Those who refused to give up their belief in Falun Gong were sent to a confinement cell. Everyday they were forced to stand on their feet for the whole day with only 2-hour sleep. Some were tortured to lose their consciousness. One practitioner I knew was deprived the right to have showers for 6 months and her body was covered a thick layer of dead skin shells. The lasting torture drove them to the edge of physical and mental collapse.

Sometimes they arranged some brainwashed practitioners to receive media interviews set up by the police. I remembered that one brainwashed lady got 3-month penalty reduction after receiving a pre-arranged interview with a western media where she made up some scandals to attack Falun Gong.

When I was released in April 2003, I learned that the Levono China had already fired me. My husband divorced me under pressure. My parents had suffered a lot due to my detention. Their health deteriorated. My mom was half-paralyzed. She also suffered from severe depression, and often wanted to commit suicide. My parents were so traumatized that whenever I mentioned Falun Gong they got very scared.

Upon the coming of the Beijing Olympics six Falun Gong practitioners that I had contact with were secretly and illegally arrested. My parents were so scared on learning the arrests that they requested me to leave China immediately. At the time, I already got married. With my husband's Canadian immigrant status I was able to come to Canada three months ago.

Now I am enjoying the freedom in this free land, however hundreds of thousands of practitioners in China are still facing kidnapping, detaining, imprisonment, torture and killing in every minute. Today I stand here to appeal to people with kind heart to stretch your hands to help stop the 10-year persecution in mainland China.

http://www.david-kilgour.com/2009/May_28_2009_05.php

星期日, 五月 31, 2009

拒客之道在香港

高志活被拒入境　入境處：不符入境理由
2009-05-30 HKT 22:50
國殤之柱創作者丹麥雕塑家高志活被拒入境本港，到機場接機的民主黨主席何俊仁表示，入境處以高志活「不符合入境理由」拒絕他入境。

何俊仁表示，將與支聯會研究是否向法院提出司法覆核。

到機場打算接機的丹麥駐港總領事館副領事安德遜對事件感到失望，預計高志活將會乘搭晚上11 時許的航班離港。

由澳門拒絕香港人入境，到香港拒絕丹麥的藝術家入境，兩個特膠政府都一樣，成為了中共一模一樣的政治審查專制地區。

高志活唔係去大陸，而係來香港－－這個所謂垃圾保證「五十年不變」，由變廢紙的中英聯合聲明到拒客入境特區。經過今次事件，旅發局其實應該執左佢，慳番所有公帑啦，使乜浪費金錢去海外宣傳香港旅遊？

今次高志活事先已經問清問楚香港政府，如果唔畀佢入境就無謂浪費人地機票，浪費人地青春，可是偉大的垃圾特區政府，就好似香港旅遊業界內的敗類一樣，專門連機票都要呃埋人地！人地事先問，故意唔答唔作表示，到高志活親身來到，就盤問人地五個鐘，再浪費埋丹麥副領使的時間、金錢同車錢油錢，去故意拒絕他人入境！好威風呀！好巴閉呀！特區政府上下官員都好 high 呀！中國可以說不！香港可以說不！鬼佬唔准入境！勁呀！報國恥呀！向帝國主義說不呀！之但係丹麥連殖民帝國都冇搞過，帝國主義亦冇份的和平小國，原來回報就係被中國欺凌，被小小彈丸之地的香港特區的狗官欺凌，被狗官背後的人渣中聯辦的垃圾敗類欺凌！香港好客之道？呸！

今時今日咁的服務態度，未唔怪得之搵劉德華出來宣傳廿世，都只係走去呃大陸客做水魚去搞零團費購物團；當連大陸十三億人都睇穿你班垃圾的面目之後，香港旅遊業界可以執粒，攤大手問政府拿錢啦，納稅人的錢就用來收埋良心啦，乜香港呢班人渣幾時道德退化到，連一個小小的藝術家，一個連對香港構成零威脅，唔會影響任何治安的藝術家都唔畀入境？

係囉，派來殺李柱銘的大陸殺手就可以公然入境；一個手無寸鐵的藝術家就唔畀入境，呢個就係偉大的香港成為中共殖民地之後的結果－－五十年不變？呸！不如向海外宣傳，香港－－國際殺手之都呀笨！

經網友提醒，任意出入的仲有在港打記者的津巴布韋總統一家！第三世界的獨裁者，派個家人來香港打人的刑事犯就可以入境，不如旅發局向海外的所有獨裁者宣傳：香港－－國際罪犯之都！

當香港特別行政區和特區護照上面的五粒星都變成一樣，連歐洲人都以莫須有的名義禁止入境之時，就睇下特區護照幾時被歐盟取消免簽安排，睇下特護幾時變成和中共護照一模一樣的寸步難行的廢紙一張！

伸延閱讀：
香港仍是殖民地：津巴布韋總統夫人隨便出入香港打人免刑責

張貼者： 林忌 位於 12:01 上午

 

http://plastichk.blogspot.com/2009/05/blog-post_31.html

-From "The Passion of Ss. Perpetua and Felicitas,"Christian martyrs, 203 CE

Daytime, Tiananmen square. A small group of people rush into the square, striking a qigong stance, sitting in the lotus position, or unfurling banners that read, "Falun Gong is Good." They come day after day, young and old, educated and illiterate, rich and poor, male and female, appealing to the Chinese communist government to stop its persecution of their spiritual practice: Falun Gong. Some days they arrive in the hundreds, or even thousands,<!--[if !supportFootnotes]-->[2]<!--[endif]--> knowing full well the violent consequences that await them. They risk everything—loss of home, job, arrest, torture, and even death—simply to defend their faith.<!--[if !supportFootnotes]-->[3]<!--[endif]-->

To the outsider, they may seem fanatical, mystical, strange, or downright crazy. The media have often capitalized on this potential, sensationalizing these committed believers, making them seem unintelligible, or even deluded. In the words of New York Times reporter Craig Smith:<!--[if !supportFootnotes]-->[4]<!--[endif]--> "China's actions…have led to at least a dozen deaths … But little light has been cast on why so may people feel Falun Gong,<!--[if !supportFootnotes]-->[5]<!--[endif]--> founded seven years ago and now claiming millions of adherents, is worth dying for. Nor is it widely understood in the West that aspects of the movement, or cult, suggest that its followers are misled…"<!--[if !supportFootnotes]-->[6]<!--[endif]--> Through examining history, however, we learn that actions similar to those of Falun Gong practitioners have been similarly misunderstood. For in their time, Christian martyrs were called members of a "new-fangled cult,"<!--[if !supportFootnotes]-->[7]<!--[endif]--> and considered misled,<!--[if !supportFootnotes]-->[8]<!--[endif]--> among other accusations.<!--[if !supportFootnotes]-->[9]<!--[endif]--> Yet today they are venerated. Smith and others provide interpretations of Falun Gong practitioners' actions that are simplistic, and accessible to those unfamiliar with both Falun Gong and the history of Christian martyrdom. These limited, derogatory representations do little to inform, and even threaten to lend support to the persecutors. A more sophisticated reading is in order. Seeing Falun Gong practitioners' actions through the lens of Christian martyrdom texts complicates easy assumptions and interpretations, and allows for a deeper understanding of them.

As one enters the world of these believers, one is able to understand, at least in part, what motivates them to die for their cause. Both the Christian martyrdom texts and Falun Gong texts demonstrate that they view the events surrounding their persecution as a cosmic battle between good and evil; this in turn affects their perspective on the identities of the actors involved. This includes those who renounce their faith, their persecutors, and themselves. They view those who renounce their faith as succumbing to, or even complying with the Devil. Their persecutors are viewed in relationship to evil, often as the Devil himself—he who is utterly contrary to good. Their personal identities fall away, and they view themselves solely in relationship to their spiritual practice, as those who uphold good in the universe. In addition, they view their actions as not only a powerful force against evil, but as something that will earn them an eternal, heavenly reward in the future. Their perspective on the gravity and consequences of their actions is far beyond what outsiders can imagine; only by entering their world may we understand them.

In part one I will discuss trends in primarily two Christian martyrdom texts, "The Passion of Ss. Perpetua and Felicitas" and "The Martyrdom of the Christian Blandina and Three Male Companions."<!--[if !supportFootnotes]-->[10]<!--[endif]--> First I will give samplings of what sorts of suffering they endured for their faith, then will discuss their cosmic motivation for this: Their view of their persecution as a battle between good and evil in which they and their persecutors are central, and their hope for an everlasting reward. In part two I will discuss Falun Gong in relationship to these texts, uncovering similarities between the past and present. Finally, in part three I will provide a summary, will discuss avenues for further scholarship, the significance of such scholarship, and what the discussions here may indicate for scholarship and for Falun Gong in the future.

Christian Martyrdom Texts, 2^nd and 3^rd centuries

<!--[if !supportLists]-->

I.<!--[endif]--> How They Suffered

The holy martyrs endured punishments beyond all description.<!--[if !supportFootnotes]-->[11]<!--[endif]-->

Before understanding martyrs' responses to their persecution, it is necessary to first discuss what exactly some of their persecution consisted of. The brutal methods that were used on those in the Blandina and Perpetua texts ranged from simple verbal abuse and cramped prison cells, to an electric chair of sorts and being thrown to the beasts. All of this was done to convince them to simply offer up some incense to the city's gods, or offer a sacrifice to them,<!--[if !supportFootnotes]-->[12]<!--[endif]--> but they refused, rather choosing to keep their own religion pure.

It is written of one male's body, Sanctus', that after extreme torture in the arena it was "one whole wound and bruise, contracted, having lost the outward form of a man."<!--[if !supportFootnotes]-->[13]<!--[endif]--> Blandina's torturers are said to have tried every method they knew to break her, from dawn till dusk, until her body was "all mangled and covered with gaping wounds" and they were utterly exhausted by her endurance.<!--[if !supportFootnotes]-->[14]<!--[endif]--> Another, Alexander, was "placed in the iron chair and scorched, so that the fumes rose from his body."<!--[if !supportFootnotes]-->[15]<!--[endif]--> Some were thrown to wild beasts such as leopards and bears,<!--[if !supportFootnotes]-->[16]<!--[endif]--> their throats were cut,<!--[if !supportFootnotes]-->[17]<!--[endif]--> or they were beheaded.<!--[if !supportFootnotes]-->[18]<!--[endif]--> While this was a somewhat common form of entertainment in certain areas during the 2^nd and 3^rd centuries, to the modern reader it is shocking, to say the least. Many may wonder why these people were willing to endure so much suffering, even to the point of death, simply to remain true to their faith.

II. The Cosmic Battle

And I perceived that I should not fight with beasts but with the Devil.<!--[if !supportFootnotes]-->[19]<!--[endif]-->

It is clear from their actions that these people had tremendous courage. If we step inside their world, we may come to understand where this courage came from. They rose above the horrors through their profoundly spiritual, supernormal, cosmic understanding of these events. The martyrs saw this not as a struggle between Christians and their persecutors, but as a battle between good and evil, an opportunity to fight for God against the Devil.

Prior to Perpetua's struggle for her life, she had a vision. In that vision, she saw herself in the amphitheater, engaged in literal hand to hand combat with a mysterious "adversary,"<!--[if !supportFootnotes]-->[20]<!--[endif]--> whom she defeats. Perpetua realized what this meant about her forthcoming day of martyrdom, saying "And I perceived that I should not fight with beasts but with the Devil; but I knew the victory to be mine."<!--[if !supportFootnotes]-->[21]<!--[endif]--> She saw herself as on the side of God in the battle against the Devil. Perpetua did not see herself as a victim of persecution, but as an active participant in defeating evil, empowered by the divine. The same was true for Blandina. After Blandina's endurance under torture amazed her oppressors, she proclaimed, "I am a Christian, and with us evil finds no place,"<!--[if !supportFootnotes]-->[22]<!--[endif]--> explaining that her endurance stemmed from a Christian's power to fend off evil. These martyrs saw themselves as agents of the divine, and surely this perspective gave them strength.<!--[if !supportFootnotes]-->[23]<!--[endif]-->

Not only do these texts indicate that the martyrs themselves saw their actions as a part of a cosmic battle, but those who wrote about them cast their stories in this light as well. One author sets the scene in this way at the beginning of one of the texts: "the adversary fell upon us with all his might…Nevertheless the grace of God was our captain on the other side, rescued the weak, and ranged against the foe firm pillars, able by their endurance to draw upon themselves the whole attack of the evil one."<!--[if !supportFootnotes]-->[24]<!--[endif]--> In this text, God is the "captain" of the good warriors, strengthening them in their battle against the evil. This sort of battleground imagery permeates the texts. Blandina is described as being nearly invincible, as various forms of torture and brutality did not stop her. She was thus put in prison again, to be brought out for another conflict later on. The author writes that this happened so that "she might conquer in still further contests, and…render irrevocable the sentence passed on the crooked serpent…in many rounds vanquish[ing] the adversary."<!--[if !supportFootnotes]-->[25]<!--[endif]--> This is certainly no poor victim in the hands of cruel oppressors, but rather a gladiator who will crush the opposition, simply by staying firm in her faith in the face of evil.

Those who did renounce their faith were viewed as part of the losing side. This perspective on those who betrayed the faith surely motivated the martyrs to forbear to an even greater extent. They felt that one chooses either one side or the other—the Devil's, or God's; that is, there was no real choice in their minds. One person who denied his faith is described as having been "devoured" by "the devil."<!--[if !supportFootnotes]-->[26]<!--[endif]--> Even giving a thought to going over to the other side was seen as surrendering to evil: "those who were apprehended confessed without doubting, nor did they bestow even a thought upon the persuasion of the devil."<!--[if !supportFootnotes]-->[27]<!--[endif]--> The Blandina text tells of a woman who had denied her faith. She gave a though to the perils of hell that might await her, and thus quickly came back to the side of the Christians.<!--[if !supportFootnotes]-->[28]<!--[endif]--> Thus the lines appear clear for them: If they were to be on the side of God, they needed to be firm, unwavering. Otherwise, they were doomed.

It is clear that these martyrs and writers cast the situation as a whole in cosmic terms, but they also did so with the identities of the individual actors involved. They were identified primarily in relationship to the cosmic battle, not as individual persons. This was true for both the persecutors and the persecuted. When a mad heifer was prepared by the persecutors for attacking Perpetua and Felicitas, it was "the Devil" who made her ready, not people.<!--[if !supportFootnotes]-->[29]<!--[endif]--> And it was "the Devil" who invented new torture devices after the conventional ones did not succeed,<!--[if !supportFootnotes]-->[30]<!--[endif]--> and "the Devil" was the one using horrible punishments to try to force the believers to say slanderous words against their faith.<!--[if !supportFootnotes]-->[31]<!--[endif]--> In these texts, those who attacked the Christians were seen as representations of the Devil. These martyrs and writers viewed nothing in ordinary terms, as their faith fundamentally informed their perspective on the events. They saw every thing and every person involved as a part of the struggle with evil.

These martyrs saw themselves as such active participants in the battle that their individual identities fell away, as well, and their personal characteristics lost importance. They abandoned themselves to become part of something greater. When Sanctus was tortured so that he would say something to incriminate himself, he:

set the battle against them with such firmness that he would not even state his own name, or the people or city whence he came, or whether he were bond or free. But to every question he replied in Latin, 'I am a Christian.' This he confessed again and again, instead of name and city and race and all else, and no other word did the heathen hear from his lips.<!--[if !supportFootnotes]-->[32]

<!--[endif]-->

Alexander responded similarly, saying, "A Christian,"<!--[if !supportFootnotes]-->[33]<!--[endif]--> when the governor asked who he was. In Pagans and Christians, Robin Fox writes that, under threat of death, it was fairly common for Christians to refuse to reveal any personal information or their place of origin, but rather to say that they were from a "universal Church." Some said their names were Daniel, Elijah, and so forth; others said that the city they were from was Jerusalem.<!--[if !supportFootnotes]-->[34]<!--[endif]--> All of the above examples demonstrate again how fundamentally the martyrs viewed things in terms of their faith, to the point of leaving all of their other personal, worldly characteristics behind. In the face of death, the only thing that mattered was that they held onto their faith, and remained on the side of the good, to the end.<!--[if !supportFootnotes]-->[35]<!--[endif]-->

III.Eternal Reward

The sufferings of this present time are not worthy to be compared

with the glory which shall be revealed to us-ward.<!--[if !supportFootnotes]-->[36]<!--[endif]-->

The martyrs' perspective on the events around them gave them great strength and determination, and sometimes even joy. They found joy not only in the belief that they were assisting God in battling evil, but in their faith that they would be rewarded for their sacrifice. One descriptor writes that when the day of martyrdom came, "the day of their victory dawned," and "they proceeded from the prison to the amphitheater as if they were on their way to heaven."<!--[if !supportFootnotes]-->[37]<!--[endif]--> Indeed, many viewed martyrdom as a ticket to heaven. As they distanced themselves further and further from the things of this world—their families, personal identities, then bodies—the texts imply that they became closer to the world to come. Perpetua is depicted as having a special connection with the divine, and God revealed to her in many visions the reward she would receive for her martyrdom. In one vision she saw many other martyrs up in heaven with the angels. She then joined them, and "God stroked our faces with His hand."<!--[if !supportFootnotes]-->[38]<!--[endif]--> In another vision,<!--[if !supportFootnotes]-->[39]<!--[endif]--> God revealed to her that in her martyrdom she would be victorious over the Devil, and would therefore "go in triumph to the Gate of Life."<!--[if !supportFootnotes]-->[40]<!--[endif]--> One author writes that the burden of the suffering Christians was lightened by their hope in the promise of reward.<!--[if !supportFootnotes]-->[41]<!--[endif]--> These texts convey that the Christian community believed that martyrs were special friends of God—believers who were a cut above the rest—and would be given due reward.

Today that belief has carried on, in modern day terms. That is, Christian martyrs are venerated and even prayed to, due to the belief in their special connection to God. Their sacrifices are seen as one of the foundations of Christianity, and their courage and conviction are admired.<!--[if !supportFootnotes]-->[42]<!--[endif]--> As the old saying goes, "The blood of the martyrs is the seed of the Church." It all began with faith as their motivation--faith that what they were doing was a powerful force against evil, and faith that they would be rewarded for their suffering.

The Current Persecution of Falun Gong Practitioners

The same faith motivates Falun Gong practitioners today. Though there are obvious differences in time, place, and belief system, practitioners' views on their persecution and suffering are quite similar to those of the Christian martyrs discussed above. Reading the current situation in light of historical events allows us to understand it more fully. In this section I will look at how Falun Gong practitioners have suffered amidst the persecution, and at their view of it as a cosmic battle. I will demonstrate how in this understanding of events, there also appear similar views on what denying one's faith means, a blurring of identities, and a hope for eternal reward. They, too, view little of the current situation in ordinary terms, as their faith fundamentally informs their perspective.

Falun Gong practitioners have experienced horrors on par with some of those described above. Many have been beaten to death because they will not renounce their faith. A Wall Street Journal report of one such case is particularly harrowing:

The day before Chen Zixiu died, her captors again demanded that she renounce her faith in Falun Dafa. Barely conscious after repeated jolts from a cattle prod, the 58-year-old stubbornly shook her head. Enraged, the local officials ordered Ms. Chen to run barefoot in the snow. Two days of torture had left her legs bruised and her short black hair matted with pus and blood…she crawled outside, vomited and collapsed. She never regained consciousness, and died on Feb. 21.<!--[if !supportFootnotes]-->[43]<!--[endif]-->

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This is just one of many such stories. Like the martyrs discussed above, thousands of Falun Gong practitioners in China have "endured punishments beyond all description."<!--[if !supportFootnotes]-->[44]<!--[endif]--> They have reported cases of rape, drugging, physical mutilation, subjection to various torture devices, beatings with pipes, and other severe mental and physical tortures, carried out by authorities.

Many Falun Dafa practitioners view the Chinese government's attack on their practice as an attack by evil on righteousness, but more specifically, they view it as an attack by the evil forces in the cosmos on the Great Law of the cosmos.<!--[if !supportFootnotes]-->[45]<!--[endif]--> In a short essay in an online journal, one practitioner describes the persecution of Falun Dafa as "evil forces desperately try[ing] to destroy the Great Law," and "demons sabotaging the Great Law."<!--[if !supportFootnotes]-->[46]<!--[endif]--> Due to their cosmic perspective on these events, they thus view their actions within the persecution to have cosmic implications: "With thousands of hearts together…the beautiful monument of Dafa will destroy the devils."<!--[if !supportFootnotes]-->[47]<!--[endif]-->

Like the Christians above, some Falun Dafa practitioners see those who renounce their faith as succumbing to evil, and allowing it to get the upper hand. One practitioner describes people who signed papers promising not to practice Falun Gong anymore: "Just because so many people surrendered, the demons were able to claim their 'victory.'"<!--[if !supportFootnotes]-->[48]<!--[endif]-->

Also within this supernormal perspective on these events lies a different view of their oppressors and themselves. Just as with the Christians descriptions', persecutors in these texts are sometimes described in non-human terms. One article by Li Hongzhi, Falun Dafa's founder, discusses "the evil" taking practitioners away to detention centers, etc.<!--[if !supportFootnotes]-->[49]<!--[endif]--> Again, each and every element in these events is viewed in terms of cosmic proportions, so the identities of the oppressors are blurred with the evil forces, and practitioners identify themselves with what they see as the greatest good force. Just like Sanctus and others, Falun Dafa practitioners often refuse to reveal personal information. They identify themselves only in terms of their practice, even after severe torture. When asked who they are, some reply "Truthfulness, Compassion, Forbearance"—what Falun Dafa calls the supreme nature of the universe, the three words that describe most simply the Great Law (Dafa) of the universe.<!--[if !supportFootnotes]-->[50]<!--[endif]--> When asked where they are from, some reply, "the universe." In their essays on the internet, they identify themselves as "One Falun Dafa Practitioner," and some call themselves, "A Particle of the Great Law." Just like the Christians above, they refuse to comply with their oppressors—the evil—by revealing personal information, and instead reinforce their view of themselves in relationship to their beliefs.

Besides these motivating factors lies the hope of future reward for their actions. One practitioner sees practitioners' responses to the situation in China as the means for gaining eternal life: "Let's validate the Dafa to the people of the world, in spite of the risks, in spite of detention, and in spite of death. Amidst this tribulation, we will gain our everlasting and blissful life."<!--[if !supportFootnotes]-->[51]<!--[endif]--> Another writes of similar hopes, demonstrating a joy similar to that mentioned above:

…people claim the life in this world to be the most precious; but to a true practitioner, death only means the abandonment of the human body. It is an end to the suffering experience of humans in this dimension, and an entry to the real beautiful, kind, honest, and compassionate new world. What an event to celebrate!<!--[if !supportFootnotes]-->[52]<!--[endif]-->

Falun Gong practitioners and the Christians discussed above have hope in the same reward for their actions against evil. They do not see death as something to be feared, but as the joyous outcome of their sacrifice.

Conclusion

They introduce into our midst a certain strange and new-fangled cult.<!--[if !supportFootnotes]-->[54]<!--[endif]-->

—The Martyrdom of the Christian Blandina and Three Male Companions, 177 CE

But little light has been cast on why so may people feel Falun Gong, founded seven years ago and now claiming millions of adherents, is worth dying for. Nor is it widely understood in the West that aspects of the movement, or cult, suggest that its followers are misled...<!--[if !supportFootnotes]-->[55]<!--[endif]-->

--New York Times, 2000 CE

Religious scholarship allows us to walk in the footsteps of martyrs, to see things through their eyes. It fundamentally recuperates the martyrs of the past and present, making them intelligible. The scholar of religion sets aside popular renderings, instead retrieving the martyr's voice and world view to look at events as an insider would. Through such scholarship we are able to see that these people are not dying for Christianity, or Falun Gong, but are actively defeating the power of evil in the world, and earning eternal life. They are not misled, but instead conscious, willful participants in an astounding drama with cosmic stakes. They are not cult members, but persons who have been deeply transformed by their emerging faith practices. They are persons who interpret themselves and the world around them through a profoundly spiritual lens; it is this that informs their incredible courage. By stepping into their world, one finds dynamic, complex persons who resist casual dismissal with pejorative rhetoric.

As I have argued, a more complex reading of these persons is necessary to begin understanding them. Through this reading, we discover, at least in part, their motivations for being willing to go to their deaths. They are fortified by their supernormal, faith-based perspective, which allows them to see their persecution as a battle between good and evil, and as something that will earn them eternal reward. This thus informs their view of those who deny their faith, their persecutors, and themselves.

There are many other fascinating comparisons that could be done with these texts alone, but which are beyond the scope of this paper. These would allow one to have an even deeper understanding of martyrdom in these traditions, both from an insider's and outsider's perspective. One could examine the meaning of the teacher's suffering for his followers,<!--[if !supportFootnotes]-->[56]<!--[endif]--> martyrs' relationships to their bodies and suffering, the notion of sharing in divine power or becoming divine, the association of persecution with eschatology, the function of visions, others' astonishment at the martyrs' superhuman qualities, accounts of incredible resilience under torture, retribution for persecutors' actions, and teaching and conversion of others in prison; these are but a few of the parallels apparent in the texts studied here.<!--[if !supportFootnotes]-->[57]

<!--[endif]-->

Religious scholarship on Falun Dafa is in its infancy, as is the practice, and there is much work yet to be done. Such work has immediate relevance to public discourse and perceptions about current events relating to the field of religion. Misrepresentations and misinterpretations can have serious consequences, intentional or not. In this case, for example, people's perception of Falun Gong today certainly informs their desire to support or dismiss their struggle for religious freedom in China. This in turn can affect public policy, and affect, or even save lives.

In light of the many parallels cited above, the change in perception of Christian martyrs over the years may suggest a similar trend in perceptions of Falun Gong martyrs in the future. Should they continue to endure in their struggle, scholarship should anticipate that change in public perception, even while mass media may reinforce current popular misunderstanding.<!--[if !supportFootnotes]-->[58]

<!--[endif]-->

What the author of the Perpetua text wrote may apply today: "For these in like manner will some day be old and needful for posterity, though in their own time because of the veneration secured to antiquity they are held in less esteem."<!--[if !supportFootnotes]-->[59]<!--[endif]-->

Works Cited

Fox, Robin Lane. Pagans and Christians. New York: Knopf, 1987.

Hongzhi, Li. "Rationality" Clear Wisdom. August 9, 2000.

http://www.clearwisdom.net/eng/2000/Aug/12/JingWen081200.html

Johnson, Ian. "Practicing Falun Gong Was a Right, Ms. Chen Said, Up to Her Last Day." The Wall Street Journal. April 20, 2000.

Kraemer, Ross, ed. Maenads, Martyrs, Matrons, Monastics. Philadelphia: Fortress Press, 1998.

Petroff, E.A. Medieval Women's Visionary Literature. New York: Oxford University Press, 1986.

Smith, Craig. "Rooting Out Falun Gong--China Cracks Down on Mysticism." New York Times. April 30, 2000.

Author Unknown. "Some Reflections of Mine as I Clear My Thoughts." Clear Wisdom, June 24,2000. (translated from Chinese)

http://www.clearwisdom.net/eng/2000/Jun/24/PO062400_1.html

Author Unknown. "Breaking Through the Boundaries of Thoughts About Individuals' Cultivation." Clear Wisdom, June 12, 2000. (translated from Chinese)

http://www.clearwisdom.net/eng/2000/Jun/12/PO061200_1.html

Author Unknown. "Reflection on Cultivation During the Fa-Rectification of the Universe." ClearWisdom, October 3, 2000. (translated from Chinese)

http://www.clearwisdom.net/eng/2000/Oct/03/PO100300_3.html

An illustration of the composition of some basic Chinese characters, such as that for 'person,' 'see,' and 'search.' (The Epoch Times)

There are approximately 250 basic symbols in Chinese, called radicals, that represent images of objects in nature and life. Human features take up one-third of these basic symbols. There are also radicals with abstract meanings. This collection of images is easy to comprehend, and truly reflects the life and energy of our world. This unique feature makes learning the characters a simpler task.

This series of Exploring Chinese Characters uses the method of a detailed introduction of a symbol, followed by characters derived from that symbol. Readers will personally experience and sense the process of composing a character from simple to profound.

Culture is the soul and fundamental element in learning any language. How old is the Chinese language? Like Chinese culture, Chinese characters have evolved for over 5,000 years. Approximately 2,000 years ago the images transformed into sophisticated symbols along with an evolution toward easier to use writing tools. These symbols, while modified slightly, still maintained the original meaning of the images and became easier to write.

Of course, beginners may find it a challenge, requiring a certain amount of imagination. Therefore, this work includes images of the original Chinese characters found in oracle bone carvings and bronze inscriptions to provide the intuitive vision of the characters and facilitate learning. Thus, learning Chinese characters becomes an extension of your imagination rather than a conventional memory based process. Additionally, you’ll find these compositions entail the philosophy, life and concepts of ancient times, and help illustrate the genuine and traditional culture of China.

We suggest you learn the basic symbols first, and then try to understand the characters within the concepts of the composition. This way, learning Chinese characters will become both easy and profound.

What awaits you is a journey full of culture and imagination.

彭太太講起其中一個令她覺得特別有正義的警察Loaiza，他還特別喜歡那些閃閃發亮的小蓮花。她說：「第一次遇到一個警察他的話比我的話還多，我告訴他，中共幫凶到處發污衊法輪功的傳單。他安慰我說，他要是國際警察就把他們抓起來」。

Loaiza還跟彭太太說，「其實他瞭解，共產黨快完蛋的時候，總是要找幾個瘋子，在街上到處發瘋，你看看它們那個表情、姿勢，精神不正常了，再觀察一下，會發現很少有人拿它們傳單，你要相信，這正好說明共產黨快完蛋了」。

今天彭太太又見到Loaiza來輪值，她跟他打招呼說，「你又來了」。Loaiza馬上過來跟她握手，並主動告訴她說，「我都跟我的同事講了（法輪功被迫害真相）」，這時候站在Loaiza旁邊的同事也馬上接了一句說，「太殘酷了」，看了那些照片真的很令人難過，都快看不下去了。

上次Loaiza輪值的時候，彭太太跟Loaiza反應說，他的同事裡面有中國人是對法輪功有誤解的，擔心紐約警察也會誤解。這時Loaiza堅定的向彭太太表示，「妳放心我們都有自己的頭腦，我們會分析，絕對不可能隨隨便便讓人給我們洗腦，（他們）沒法轉變我們」。

最後 Loaiza還說，他非常瞭解共產黨，但是還是很感謝法輪功學員告訴他法拉盛事件的真相，讓他加深對共產黨的認識。

警察Loaiza 特別喜歡「法輪大法好」蓮花。（攝影：楊加/大紀元）

警車內的「法輪大法好」蓮花。（攝影：楊加/大紀元）

警車內的「法輪大法好」蓮花。（攝影：楊加/大紀元）

彭太太對於Loaiza正義的一面很感動，她說，Loaiza在站崗時一發現有什麼狀況出現，會馬上一副雄赳赳氣昂昂要去打擊邪惡，特別正的一個警察。

今天，另外一位坐在車子裡拿著蓮花豎起大拇指的警察，主動的走向桌子要法輪大法和九評共產黨的真相光盤。

彭太太另外透露了一個小小故事，一個中國人走過退黨點，原本拒絕法輪功學員給的光盤，走過去之後，又走回來說了一句，「不行，我要看這個光盤裡有沒有我！」***

紐約警察喜歡法輪功學員自製的「法輪大法好」蓮花。（攝影：楊加/大紀元）

紐約警察喜歡法輪功學員自製的「法輪大法好」蓮花。（攝影：楊加/大紀元）

警車內的「法輪大法好」蓮花。（攝影：楊加/大紀元）

警車內的「法輪大法好」蓮花。（攝影：楊加/大紀元）

紐約警察喜歡法輪功學員自製的「法輪大法好」蓮花。（攝影：楊加/大紀元）

紐約警察喜歡法輪功學員自製的「法輪大法好」蓮花。（攝影：楊加/大紀元）

紐約警察喜歡法輪功學員自製的「法輪大法好」蓮花。（攝影：楊加/大紀元）

紐約警察喜歡法輪功學員自製的「法輪大法好」蓮花。（攝影：楊加/大紀元）

警車內的「法輪大法好」蓮花。（攝影：楊加/大紀元）

警車內的「法輪大法好」蓮花。（攝影：楊加/大紀元）

【大纪元5月21日讯】(大纪元记者梁朝阳综合报导)乞丐哪里都有，不足为奇。而且乞丐们往往是不引人注目的群体。但方正县街头的这两位乞丐母女却受到非同寻常的关注：行乞时不但摊位前有公安局便衣“保护”，当乞丐母子行走时，还有不离左右的保镖“守护”，时常还有交警的警车亮着警灯出现在行乞现场，这两位到底是什么来头，能享受这样的“待遇”呢？

这位行乞的女人，叫石仁雪。三个多月前，因丈夫突然被公安从家中抓走，至今不放，这个仅靠丈夫纪保山打临工维持生计的家，再也维持不下去了，无奈之下，她抱着才两个月的婴儿出去乞讨，同时也希望好心的人能够帮助她救出丈夫。

拣柴回到家的丈夫 突然被抓

二零零九年一月十一日中午十二点半，距方正县东近百里的偏僻农村，一位叫纪保山的法轮功学员家中，突然闯进一帮警察。当时的纪保山刚从山上拣柴回家，就被以方正县公安局副局长赵家奇、于广生等为首的警察抄家，纪保山被带上手拷脚镣。

抄家时，纪保山两岁的儿子吓的嚎啕大哭，闻讯赶来的村邻们想进屋要看看孩子，却被警察王林春挡着门，拒之门外还骂些脏话。警察对抄走的物品录了相，但不让家属签字，物品清单也不给纪保山的妻子看。

三个多小时后警车要离去时，纪保山的妻子想阻止警察带走丈夫，被王林春拽住。纪保山也不停的对警察说：“你们这样做是违法的。随便抓人，警察执法犯法。”最终他还是被带走了。

纪保山

家中没了顶梁柱 一贫如洗过年关

纪保山夫妇均无工作，仅靠纪保山打临工为生。纪保山被抓后，他妻子领着两个幼小的孩子（大儿两岁，小女两月）艰难度日，家中一贫如洗。无奈之下，纪保山的妻子将儿子寄养在婆母家，自己抱着女儿冒着严寒到方正县公安局国保科去要人。

一月十三日，纪保山的妻子到了方正县公安局。几经周折，六、七天后，国保大队长鲁统金先是拒绝纪保山的妻子接见纪保山，后来勉强答应接见，条件是要纪保山的妻子配合他们让纪保山“转化”，写“保证书”放弃修炼才能放人。可纪保山坚持自己没错，不写保证。

腊月二十六日，已近年关了，方正县公安局强行把纪保山的妻子及孩子送回家。

村民们闻讯纷纷赶来问寒问暖，帮助劈柴、取暖，并送来些食品，这样纪保山的妻子才熬过了年关。

数十村民联名上书 要求放人

正月初九，纪保山的村邻们，约十几个人集体到方正县公安局国保大队要求放人，并集体签名给公安局，后来又有四十多人集体签名要求无罪释放纪保山。

从正月初四直到现在，纪保山的妻子几乎没间断向方正县国保要人。但国保大队的人说：“纪保山不写保证就不放人。”警察王林春甚至对纪保山的妻子说：“你改嫁吧，找你孙老爷去吧……。”

纪保山的妻子又相继找到局长韩铁铮和主管国保的副局长赵家奇。赵家奇应付了两句就借口走开了；后来纪保山的妻子又到法院，刑庭人说：“回家等着吧，不是三年就是五年。”之后纪保山的妻子又找到县政府、六一零，政法委的杜君唐说：“你别抱着小孩来回走了，你回家等着吧。 ”

求救无门 被迫乞讨遭威胁

由于抓人单位相互推诿不放人，逼得纪保山的妻子只好抱着两个月的孩子沿街乞讨。

看到纪保山的妻子沿街求助，国保大队队长鲁统金、副队长白文杰、警察王林春，在街上找到纪保山的妻子并让纪保山的妻子上公安局，纪保山的妻子以为有希望了。没想到在公安局鲁统金威胁说：“把她的孩子找个地方，把她（纪保山的妻子）拘留。”

后来警察白文杰、王林春开车强行把纪保山的妻女送回家（家在高楞八公里小四队住）。纪保山妻子想要回自己的凳子和求助的黄布，他们不给。

几天后，纪保山的妻子又返回方正县要人。沿街乞讨求助的母女引来了许多围观的人。他们的遭遇博得了很多人的同情，围观人说：“现在杀人放火公安局不管，专管好人，告他去，往上告。上北京告他去！”

有一次，国保副队长白文杰强迫纪保山的妻子收摊，并威胁说：“我正式逮捕你，跟我上公安局吧！”纪保山的妻子说：“我被你们迫害的都要饭了，难道我要饭的权利都没有了么？你们口说创建和谐社会，这是和谐社会吗？哪看出和谐了？”围观的群众看着警察如此欺负弱女子，纷纷说：“这共产党完了，老百姓信仰啥都不行。”

后来白文杰和方正县第二派出所的警察（警号分别是：026227和026241）和交警强行抢走纪保山的妻子写有“求助”字的黄布，白文杰还强行给纪保山的妻子录了相。

纪保山的妻子在街头乞讨期间，公安局便衣就在她乞讨的摊位旁监视；纪保山的妻子抱着孩子行走时，便衣就在后面盯梢，时常还有交警的警车亮着警灯干扰，有时交警还下车威胁纪保山的妻子。

现在，纪保山仍被关押在方正县第一看守所。其妻为了要人、为了生活，仍在沿街求助；纪保山两岁的儿子，自从上次警察抄家后，就开始怕生，见到生人就哭，还把帮忙照顾他的叔叔叫爸爸，不让叔叔离开；纪保山的父母年老多病，没有任何生活来源，靠卖家中的鸡蛋、鹅蛋生活。再加上儿子被抓，一家人感觉天都要塌了。

美东时间: 2009-05-20 15:03:06 PM  【万年历】
本文网址：http://www.epochtimes.com/gb/9/5/21/n2533368.htm

Unusual Beggars Closely Monitored by Police

By Liang Chaoyang
Epoch Times Staff May 30, 2009

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A woman from Fangzheng County writes her appeal on a piece of yellow cloth as she begs for food with her infant after her family was torn apart by persecution. (The Epoch Times)

Begging is commonplace in many places in China and few people take much notice of it. However, a mother-daughter duo on the streets of Fangzheng County in Harbin City of Heilongjiang Province draws an unusual amount of attention. These two not only have plainclothes police watching their every move, but also have police vehicles' sirens disrupting them.

These beggars are the wife and two-month old daughter of Ji Baoshan, a Falun Gong practitioner who was taken away by police over three months ago. Because Ji was the sole source of income for his family, his wife, Shi Renxue, was focused to take their infant out onto the streets with her to beg for food and appeal for his release.

A Sudden Arrest

On the afternoon of January 11, 2009, a group of police led by deputy chief Zhao Jiaqi from the Fangzheng police station rushed into Ji’s home located in a rural area about 30 miles away from Fangzheng. The police ransacked Ji’s home and arrested and handcuffed him as soon as Ji returned home from work.

During the house search, Ji’s two-year old son cried nonstop. When villagers heard the commotion and went to check on the boy, policeman Wan Linchun cursed at the neighbors and locked them out.

A Household Loses Its Source of Income

Shi Renxue was a homemaker and relied on her husband’s migrant work for their livelihood. After Ji was detained, Shi and her two-month old daughter and two-year old son were left in straitened circumstances. Shi resorted to leaving her son at his grandparents’ home and took her daughter to the Fangzheng police station to ask for her husband’s release on January 13.

A week after her initial contact with the station, the commission chief Lu Tongjin finally allowed Shi to see her husband on the condition that she was to get Ji to sign a “guarantee statement.” The statement would assure that Ji would be released if he no longer practiced Falun Gong. Ji maintained that he had done nothing wrong and refused to sign the statement.

Villagers Petition for Ji’s Release

On the ninth day of the lunar calendar, over a dozen villagers went to the Fangzheng police station to demand Ji’s release. A few days later, the villagers collected over 40 signatures for a petition requesting Ji’s release and acquittal. The police station only replied that if Ji does not sign a guarantee statement, he would not be released.

Wife and Daughter Threatened

Whenever Shi is in public with her daughter, they would be followed and monitored by plainclothes police. Police also frequently disrupt her activities by sounding the sirens on their vehicles. On many occasions, they have gotten out of the vehicles and threatened her.

Commission chief Lu and other officers have ordered her to the police station when they saw her on the streets. Lu threatened to take away her child and detain her.

On another occasion, the deputy captain Bai Wenjie forced Shi to leave the streets. He told her, “I officially arrest you. You’re coming with me to the station!”

Shi replied, “Because of your persecution, I’m forced to beg for food. Could it be that I don’t even have the right to beg for food?”

Ji is currently still detained at the First Detention Center in Fangzheng. Shi is continuing to appeal for his release on the streets.

Read original article in Chinese.

Last Updated
May 30, 2009

 

http://www.theepochtimes.com/n2/content/view/17539/

2009年5月30日 星期六

巴东疯了！此案与邓玉娇案惊人相似（多图）

青晴

吴金艳在法庭上。 【人民报消息】这也是一起正当防卫杀人案，发生在2003年9月10日凌晨2时，北京晚报做了情节简单的报导。 报道说：2003年9月10日凌晨2时，阳台山庄的服务员吴金艳和同伴小尹等人已经进入梦乡，突然有人敲门，然后有人把门踹开，进来三个男的。这三人因与小尹有些「过节」，想强行把小尹带到山下关押两天。吴金艳在劝阻的过程中，被孙金刚殴打，孙金刚还一把扯开吴金艳的睡衣。吴金艳拿出一把水果刀，刺伤了孙金刚，并刺死了李光辉。海淀法院一审判决吴金艳无罪。 报道说：该院认为，吴金艳的防卫行为起因于危及自己和他人人身安全的暴力侵害的发生，防卫意图明显，防卫时间在不法侵害正在进行过程中，防卫对像得当，属于具有无限防卫权类型的正当防卫。 北京市海淀区人民检察院抗诉，认为吴金艳拿刀时，孙金刚等人只是赤手空拳地抵挡，吴金艳出于「先下手为强」的主观心态，不计后果地持刀直接扎中李光辉胸部，显属防卫过当。2004年9月16日，北京市一中院终审宣判吴金艳无罪。海淀区人民检察院撤回抗诉。 北京晚报的报道非常简略，而2004年11月10日中共最高人民法院公报[2004]第11期出版的《北京市海淀区人民检察院诉吴金艳故意伤害案》说的非常详细，其杀人过程与邓玉娇案有惊人类似之处。 ◎ 吴金艳正当防卫案来龙去脉 裁判摘要：根据刑法第二十条第三款和民法通则第一百二十八条的规定，公民对深夜非法闯入住地，暴力伤害其本人和他人者采取防卫行为，造成不法侵害人死亡的，不承担刑事责任和民事赔偿责任。 北京市海淀区人民检察院以被告人吴金艳犯故意伤害罪，向北京市海淀区人民法院提起公诉，附带民事诉讼原告人李全有、张德华（19岁死者李光辉的父母）同时提起附带民事诉讼，请求判令被告人吴金艳赔偿李光辉的死亡赔偿金、丧葬费、赡养费等共计181,080元，并向法庭提交了丧葬费收据、赡养费计算依据等材料。 被告人：吴金艳，女，21岁，内蒙古自治区左阿鲁科尔沁旗人，北京市海淀区阳台山庄饭店服务员，2003年10月15日被逮捕，2004年9月16日被宣判无罪，不承担任何赔偿和责任。 事情经过： 北京市海淀区北安河村农民孙金刚（男，22岁）、李光辉（男，19岁）曾是饭店职工。孙金刚于2003年8月离开饭店，李光辉于同年9月9日被饭店开除。9月9日晚20时许，李光辉、张金强（同系海淀区北安河村农民，男，21岁）将孙金刚叫到张金强家，称尹小红向饭店经理告发其三人在饭店吃饭、拿烟、洗桑拿没有付钱，以致李光辉被饭店开除；并挑拨说孙金刚追着与尹小红交朋友，尹小红非但不同意，还骂孙金刚傻。孙金刚听后很气恼，于是通过电话威胁尹小红，扬言要在尹小红身上留记号。三人当即密谋强行将尹小红带到山下旅馆关押两天。 当晚23时许，三人酒后上山来到饭店敲大门，遇客人阻拦未入，便在饭店外伺机等候。次日凌晨2时许，孙金刚见饭店中无客人，尹小红等服务员已经睡觉，便踹开女工宿舍小院的木门而入，并敲打女工宿舍的房门叫尹小红出屋，遭尹小红拒绝。凌晨3时许，孙金刚、李光辉、张金强三人再次来到女工宿舍外，继续要求尹小红开门，又被尹小红拒绝后，遂强行破门而入。孙金刚直接走到尹小红床头，李光辉站在同宿舍居住的吴金艳床边，张金强站在宿舍门口。孙金刚进屋后，掀开尹小红的被子，欲强行带尹小红下山，遭拒绝后，便殴打尹小红并撕扯尹小红的睡衣，致尹小红胸部裸露。 吴金艳称：孙金刚殴打、欺辱并要强奸尹小红，我过去劝阻，孙金刚即又殴打、欺辱我，将我的上衣撕开，上身裸露，使我感到很屈辱。我认为孙金刚要强奸我，为了防卫才拿起刀子。这时，李光辉用铁挂锁来砸我，我才冲李光辉扎了一刀。 吴金艳见李光辉倒地，惊悚片刻后，跑出宿舍给饭店经理拨打电话。当日凌晨4时30分吴金艳被捕。经鉴定，李光辉左胸部有2.7厘米的刺创口，因急性失血性休克死亡。 ◎ 吴金艳获无罪释放、分文不赔 吴金艳被捕后说：如果孙金刚和李光辉不对我和尹小红行凶，我不会用刀扎他们。李光辉是咎由自取，应自己承担损失。 吴金艳的辩护人认为，根据刑法第二十条第三款的规定，吴金艳的行为属于正当防卫，且没有超过必要限度，不构成犯罪，也不应承担民事赔偿责任。 证人尹小红证言的主要内容：2003年9月10日凌晨，孙金刚、李光辉和另一个陌生男子强行打开房门进入宿舍。孙金刚掀开她被子，拽着睡衣往下拖，将她左肩上的睡衣吊带连同里面胸罩带的挂钩拽开了，并挥手打了她一耳光。这时吴金艳从床上下来，从后面拉住孙金刚进行劝阻。孙金刚回手打了吴金艳上身一拳，然后也抓住吴金艳的睡衣前襟一拽，把吴金艳的胸部全暴露出来。尹小红趁此机会赶紧整理自己的睡衣，再抬头时，见吴金艳手里握着水果刀冲着孙金刚乱划。孙金刚闪了一下身，左臂上的衣袖被刀划破一道口子，他就往宿舍门口跑。这时李光辉手里握着一把大的铁挂锁，冲吴金艳砸了过来。李光辉冲吴金艳砸过大铁锁后，扭身想出宿舍门，但没出去，就倒在地上了，看见他身子下面渗出了血。 证人石双荣证言的主要内容是：她与尹小红、吴金艳同为饭店服务员并在同一宿舍居住。李光辉刚把锁扔出去，就倒在吴金艳面前的地上。吴金艳的睡衣被撕坏，前面的扣子全掉了，拿着一把刀站在宿舍中间发愣。 吴金艳的辩护人认为，孙金刚、张金强作为本案的两个主要证人，证言中都没有提到李光辉怎样用大铁锁砸吴金艳，以及吴金艳是如何刺中李光辉的这一本案关键事实，却有三人如何密谋到女工宿舍实施不法行为的陈述。这个有利于被告人吴金艳的证词被检察院省略是不正确的。于是海淀区检察院不得不再补充上去。 刑法第二十条第一款规定：「为了使国家、公共利益、本人或者他人的人身、财产和其他权利免受正在进行的不法侵害，而采取的制止不法侵害的行为，对不法侵害人造成损害的，属于正当防卫，不负刑事责任。」第三款规定：「对正在进行行凶、杀人、抢劫、强奸、绑架以及其他严重危及人身安全的暴力犯罪，采取防卫行为，造成不法侵害人伤亡的，不属于防卫过当，不负刑事责任。」 北京市海淀区人民法院判决吴金艳无罪的理由如下： 孙金刚等人在凌晨3时左右闯入女工宿舍后，动手殴打女服务员、撕扯女服务员的衣衫，这种行为足以使宿舍内的三名女服务员因感到孤立无援而产生极大的心理恐慌。在自己和他人的人身安全受到严重侵害的情况下，被告人吴金艳持顺手摸到的一把水果刀指向孙金刚，将孙金刚的左上臂划伤并逼退孙金刚。此时，防卫者是受到侵害的吴金艳，防卫对象是闯入宿舍并实施侵害的孙金刚，防卫时间是侵害行为正在实施时，该防卫行为显系正当防卫。 当孙金刚被吴金艳持刀逼退后，李光辉又举起长11厘米、宽6.5厘米、重550克的铁锁欲砸吴金艳。对李光辉的行为，不应解释为是为了制止孙金刚与吴金艳之间的争斗。在进入女工宿舍后，李光辉虽然未对尹小红、吴金艳实施揪扯、殴打，但李光辉是遵照事前的密谋，与孙金刚一起于夜深人静之时闯入女工宿舍的。李光辉既不是一名旁观者，更不是一名劝架人，而是参与不法侵害的共同侵害人。 李光辉举起铁锁欲砸吴金艳，是对吴金艳的继续加害。吴金艳在面临李光辉的继续加害威胁时，持刀刺向李光辉，其目地显然仍是为避免遭受更为严重的暴力侵害。无论从防卫人、防卫目的还是从防卫对象、防卫时间看，吴金艳的防卫行为都是正当的。由于吴金艳是对严重危及人身安全的暴力行为实施防卫，故虽然造成李光辉死亡，也在刑法第二十条第三款法律许可的幅度内，不属于防卫过当，依法不负刑事责任。 2004年10月6日，法庭宣判吴金艳无罪释放。 被告人吴金艳于夜深人静之时和孤立无援之地遭受了殴打和欺辱，身心处于极大的屈辱和恐慌中。此时，李光辉又举起铁锁向其砸来。面对这种情况，吴金艳使用手中的刀子进行防卫，没有超过必要的限度。 要求吴金艳「慎重选择其他方式制止或避免当时的不法侵害」的意见，没有充分考虑侵害发生的时间、地点和具体侵害的情节等客观因素，不予采纳。 综上所述，被告人吴金艳及其辩护人关于是正当防卫，不负刑事责任亦不承担民事赔偿责任的辩解理由和辩护意见，符合法律规定，应予采纳。起诉书指控吴金艳持刀致死李光辉的事实清楚，证据确实充分，但指控的罪名不能成立。 据此，北京市海淀区人民法院依照《中华人民共和国刑事诉讼法》第一百六十二条第（二）项和《中华人民共和国民法通则》第一百二十八条的规定，于2004年7月29日判决： 一、被告人吴金艳无罪。 二、被告人吴金艳不承担民事赔偿责任。 一审宣判后，北京市海淀区人民检察院提出抗诉，李光辉父母也提出上诉，请求改判吴金艳承担刑事责任和民事赔偿责任。二审审理期间，北京市人民检察院第一分院认为北京市海淀区人民检察院的抗诉不当，决定撤回抗诉。 2004年9月16日，北京市第一中级人民法院裁定： 一、驳回李全有、张德华的上诉，维持原审附带民事部分判决。 二、准许北京市人民检察院第一分院撤回抗诉。 ◎ 死鬼伤鬼淫棍的所作所为代表「政府」 为何要把2003年发生的案件用如此多的笔墨来描述呢？因为这和邓玉娇手刃淫官有几处惊人相似之处，例如邓贵大、黄德智等人也是事前密谋，这个密谋更严重，要对邓玉娇「破处」。 「防卫时间在不法侵害正在进行过程中」，「防卫对像得当」、「属于具有无限防卫权类型的正当防卫」，使吴金艳获无罪的这三点完全适用在邓玉娇手刃淫官案上。但为何邓玉娇手刃淫官被以「故意杀人罪」立案？为何警方要殴打邓玉娇，销毁证据，要她承认自己有神经忧郁症，好让「政府」下台？难道屁大点儿的流氓党官邓贵大的所作所为代表「政府」？ 确实代表政府，否则怎么会编造出：「邓案现在是同国内外敌对势力在巴东搞恐怖活动，可能杀人放火、还企图借机推翻人民政府、企图借机推翻共产党」。 ◎ 巴东为中共末日而疯狂 野三关镇公安监视车到处转悠！ 现在中共为巴东而疯狂，巴东为中共而疯狂。 机场戒严：全面检查，重要图片资料很难带走。 码头戒严：基本是大批便衣警察24小时监控，快艇不让靠岸了，大船下人时审查每一个人，外地人很难进入巴东。 学校戒严：任何外人都进入不了，学校24小时封闭，下学后，要求家长亲自接孩子，并再三教育：外地来了很多恐怖分子，不要相信外人的话，不要与她们接触，甚至还说外人可能来谋财害命。家长、学生都怕接近外地人。 街道戒严：大批便衣警察，见外人就抓到指定宾馆、招待所监视起来。 商店关门：除了指定的超市、大部分商店全部关门。 网络关闭：根本上不了网络，凡去巴东的网民现在很难发出图片或消息。 政府官员或便衣警察向当地人疯狂散布谣言：在路上走要小心被外地恐怖分子抢劫或杀人或开车撞死；在家里要小心外地恐怖分子可能突然放火；喝水要小心外地恐怖分子可能放毒；…… 天哪，为何如此害怕真相外泄，莫非邓玉娇手刃淫官案成了压倒中共的最后一棵稻草？△ （人民报首发）

http://renminbao.com/rmb/articles/2009/5/30/50573.html

Grandmother Tortured in Solitary Confinement for Three Months

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Ms. Gao Jinying (The Epoch Times)

Grandmother Gao was 54 years old when she was first arrested.

It was mid-1999 in China and the communist party was running scared over the popularity of Falun Gong—a spiritual practice whose numbers outgrew the total communist party membership within seven years.

Ms. Gao Jinying, a Falun Gong practitioner, was incarcerated for a year, including three months in a small cell with no window and a metal door. There was a small hole in the door where food was shoved through. Her toilet was a bowl in the corner. Each day, the guard would bring in a pile cardboard for her to make boxes, which were then sold full of Chinese goods.

“They forced me to watch videos and read articles that slandered Falun Gong,” said Ms. Gao through a translator. “If they had gotten me to stop practicing they would have been promoted, [but] every day I recited the teachings of Falun Gong. I never wanted to give up.”

Falun Gong practitioners make up 66 percent of torture victims in China and there are an estimated 3 to 6 million Chinese detained in forced labor camps, as reported by the U.N. Special Rapporteur on Torture, Dr Manfred Nowak, in 2006.

Ms. Gao was among them.

Arrest and subsequent torture were almost inevitable for Ms. Gao, who had endured police entering her home each day without warrant for months before her arrest—sometimes they even stayed overnight. Her grandson would tremble at the sight of police officers or a knock at the door. Eventually the police took away their house permit, effectively assuming ownership.

Then-president Jiang Zemin led a campaign of ransacking practitioner's homes, burning piles of Falun Gong books in the streets, and harassing Falun Gong practitioners in their workplaces.

An extra-judicial organization, employing one million was formed under Jiang's explicit direction—with the sole purpose to eradicate Falun Gong.

It was under these circumstances that grandmother Gao spent a year of her retirement in a detention center. The former grade school teacher was hauled off in front of her family one evening by six to seven police officers.

“In China the police are very evil. If they want to arrest you they will,” Mrs. Gao said.

There was no arrest warrant and they claimed her crime was “illegally organizing practitioners to attack Zhongnanhai” (the Chinese Communist Party’s central compound) in Beijing.

Protesting in Silence

Two months earlier, Ms. Gao had been one of 10,000 Falun Gong practitioners who had silently appealed for a day near Zhongnanhai. The appeal was spurred by the beating and arrest of 45 practitioners in the city of Tianjin.

“The Chinese Communist Party (CCP) always persecutes the good,” said Ms. Gao. “Falun Gong is so good. So many people in China are practicing Falun Gong, so the CCP tried to eliminate it because the CCP is so evil.”

A six-year period of homelessness began with Mrs. Gao's arrest. After being released from the detention center on a suspended sentence, Ms. Gao returned home, grabbed her husband, and they went on the run.

“We needed to avoid being arrested,” she said.

The next few years were difficult. Ms. Gao stayed in more than 80 locations to avoid persecution. The length of her stay in these locations was short, ranging from a few hours to a few months at most.

But, she said, "No difficulty could change my resolve to practice Falun Gong."

In 2002 police traveled 2,000 miles from Ms. Gao's hometown in Handan City to Shenzhen City and arrested her and her husband. It was the last time they would see each other for four years. They were detained in separate rooms in a small hotel that had been transformed into a brainwashing center.

The police divided into three teams and took turns interrogating Ms. Gao, not allowing her to sleep. This lasted nearly a month before the police tried to transfer her to a detention center. The center refused to take her as she was on the verge of death. She was then taken to a hospital. At 2 a.m., while the guards were sleeping, Mrs. Gao managed to escape and took a taxi out of the city.

Her husband, meanwhile, was handcuffed to a bed for more than two months.

The difference in methods used by the regime in persecuting Falun Gong practitioners between 1999 and 2002 was vast, said Ms. Gao. “In 1999 they just wanted to get information from us and make us give up our belief. In 2002, it was huge mental and physical torture.”

It wasn't until 2006 that Ms. Gao and her husband were reunited. Both had escaped to Thailand on separate occasions. After being accepted for United Nations refugee status, Ms. Gao and her husband finally found freedom in the United States at the end of 2007.

"During this period, more than ten Falun Gong practitioners who were close to me were tortured to death,” Ms. Gao said. “More practitioners were arrested, sent to forced labor camps, and sentenced to prison.”

Ms. Gao considers herself “one of the lucky ones” and now makes an effort to tell people about Falun Gong and the persecution in China.

Bao Tong holds up a photo of Zhao in his home in Beijing. (Frederic J. Brown/AFP/Getty Images)

Hong Kong−Bao Tong, the publisher of the Chinese edition of former Chinese Communist Party (CCP) General Secretary Zhao Ziyang’s memoirs, has been taken out of Beijing by the authorities, and will not be permitted to return until after June 4th, the anniversary of the Tiananmen Square massacre.

The book, titled Prisoner of the State,is based on voice recordings of Zhao, who was removed from the leadership of CCP for sympathizing with the students during the crackdown.  

According to Bao Pu, Bao Tong’s son, Bao Tong left Beijing on a so-called “tour” to Zhejiang and Hangzhou Provincial areas on May 15. Bao Tong’s wife planned to accompany him, but stayed in Beijing due to health problem. 

Bao Tong Being Held Incommunicado

Bao Tong, who has been under house arrest by the CCP, told the New York Times that he was  told that he cannot give any interviews, and that  the Times must wait until after June 4th to speak with him. 

When the English version of the recordings of the memoirs of Zhao Ziyang was published, it was received with great concern in the world outside of China. Bao Pu, who is in charge of the distribution of the Chinese version, revealed that the Chinese version was to be published on May 29th.  The 14,000 copies have already been pre-ordered, and the publishing company is now rushing to run off a second batch. 

Bao Pu remarked, “It’s a miracle that this book can get published.  Many people contributed to the preservation of this information.”