's ochtends krijg je scheepsbeschuit en 'n koppie thee op bed - film 03 01 Altra Canon

"Was I bitten by a monkey?"??????
"[bijna] citaat van een vraag en bijbehorend antwoord in een help-tot selfhelpgroep

Ze schijnen ook in het vroegere Rhodesië apen te hebben gehad. En [vroegere] kinderen natuurlijk .

Filmers en fotografen natuurlijk ook. Die horen al heel lang bij kinderen, die zijn soms om op te vreten!

toverfluitje van een cent

Insurance Coverage Issues Raised by Child Sexual Abuse Claims

December 6, 2011

McDermott Will & Emery

Recent child sexual abuse scandals will produce difficult civil litigation against employers and other entities associated with alleged perpetrators of abuse and fuel legislative efforts to relax states’ statutes of limitations for abuse claims. This newsletter highlights insurance coverage issues defendants and their insurers should consider.

....

Saramago's scrable

In naam van de deelnemers aan de groepsvordering.... Missende kansen door domme berichtgeving en de slachtofferindustrie

Wat een voorbeeld van de slachtofferindustrie-verspilling!
Een belangrijk goed verhaal, afwezig in de media, waar, om kennelijk politieke redenen, België's eigen versie van de katholieke kruising weer van stal gehaald wordt zodat het hapgrage keffertje zijn koffiedikkunstje weer kan laten zien: "het heeft weinig kans".

Weinig integer slachtofferindustrie nieuws.

Kromme neuzen kun je wel overal insteken, maar als je dan niet verder kijkt dan die neus lang is, kom je nnog niet verder dan de Pathétique van Hans Bierworst.

En de verspilling vanuit slachtoffer-organisties. Of misschien wel gewoon domheid of hetzelfde gebrek aan integriteit?
Hoe dan ook, een belangrijk en goed verhaal. Bedankt, Bert!

Bedankt Verschueren, of uwes maar effe door wil blijven schrijven. Je stelt bij een inmiddels wel afgekloven thema een paar andere vragen, die eindelijk gaan over kinderen en morgen ipv over schadevergoedingen Maar maak het dan maar gewoon beschikbaar via het internet, daar heb je het tenslotte ook voor een flink deel vandaan.

bron: Mea Culpa

In naam van alle aanwezige en niet aanwezige deelnemers aan de groepsvordering in te leiden door advocaten Walter Van Steenbrugge en Christine Mussche, gericht tegen de Heilige Stoel, de Belgische Bisschoppen en de Hogere Oversten van de Belgische religieuzen, wil ik ons standpunt kenbaar maken en de beslissing duiden.

De ‘overlevers’ die zich aangesloten hebben bij deze groepsvordering zijn actieve deelnemers aan een gerechtelijke procedure waarvan ze zowel de inhoud, de draagwijdte, de impact als de gevolgen kennen. Ze zijn in staat deze stap te zetten omdat ze hun leven niet langer door de dader willen laten bepalen, omdat de angst voor waar het instituut kerk voor stond vervangen is door een recht op zelfbeschikking, en omdat ze deze beslissing als een logisch gevolg zien van de jarenlange zoektocht naar erkenning, hulp en de vergoeding van een onomkeerbare schade.
Het gaat vandaag voor ons niet langer over de ‘verhalen’. We hebben ze met zijn allen uitgebreid kunnen lezen, zowel in het onvolledige rapport van de ontbonden Commissie Adriaenssens, als in de kranten van dat zwarte weekend, midden september vorig jaar. De deelnemers aan deze groepsvordering hebben ervoor gekozen om samen hun toekomst in de hand te nemen.

Zoals eerder werd uiteengezet,
...

De stap die de deelnemers vandaag met deze groepsvordering hebben gezet, is belangrijker dan elke speculatie over de mogelijke afloop ervan, hoewel het duidelijk mag zijn dat wij daarin het volste vertrouwen hebben.

Ons doel is hetzelfde, ook al mag de weg ernaar juridisch-technisch verschillen: schulderkenning, hulp, een rechtvaardige compensatie voor onomkeerbare schade en de garantie dat binnen de katholieke kerk nooit nog een kind wordt misbruikt. Niet het uwe, niet het onze, niet èèn kind meer.

In naam van de deelnemers aan de groepsvordering, wil ik u bedanken.

Roel Verschueren

complete tekst

[...]
Your children are not your children.
They are the sons and daughters of Life's longing for itself.
They come through you but not from you,
And though they are with you yet they belong not to you.

You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,

For their souls dwell in the house of tomorrow,
which you cannot visit, not even in your dreams.
[...]

uit The Prophet, Khalil Gibran

Irish missionary priest Fr Shay Cullen has threatened to ‘‘name and shame’’ well-known hotel chains whose premises are allegedly involved in underage sex tourism across Asia, writes John Burke.

The Nobel Prize nominee runs Preda, the Philippines-based child protection agency.

He said that Preda would publish the names of prominent hotels and tourist businesses on internet website YouTube to highlight the practice of top hotels in Asia offering ‘‘young girls’’ to foreign businessmen and tourists.

Preda became aware of the practice after receiving complaints by foreign guests who were staying at a five-star hotel in the Filipino capital, Manila, Cullen said.

‘‘The Preda foundation offered to give free child protection seminars to the hotel management and staff, but they were refused.

‘‘Next time, the offers of sex in the hotel will be videotaped and posted on YouTube. Naming and shaming is perhaps the only way to protect the children," Cullen said.

The priest’s comments came after he delivered a speech at the annual conference of the International Tourist Agencies in Berlin, where Preda gave its support to the implementation of a new code of conduct among travel agencies to fight child sex tourism.

Cullen said one of the benefits of such a code would be the ‘‘blacklisting of the offending resort or hotel’’ where such practices were uncovered.

While the numbers of Irish tourists travelling to the Philippines is relatively small, there is a large number of Irish visitors annually to other Asian destinations such as Thailand, where sex tourism is rife.

Some 80,000 Irish visitors travel to Thailand every year, based on the Tourism Authority of Thailand’s estimate that the country has a 0.9 per cent share of the 7.7 million overseas trips taken by Irish holidaymakers annually.

The global child-protection agency Ecpat International estimates that there are tens of thousands of underage child prostitutes working in Thailand, as well as several multiples of this figure in neighbouring countries that are also popular with Irish backpackers.

Tourist associations and travel agencies which agree to sign up to the code of conduct will agree to send their customers to countries that have ‘‘clean’’ tourism and child protection as a priority.

A full list of all industry and non-industry members which have signed up to the code has been published online at www.thecode.org.

Naar hulp, genoegdoening, openbaarheid en transparantie

Dat waren een paar harde uitspraken, Heer Deet, en buitengewoon beroerd voor direct betrokken jeugdslachtoffers.

Voor nu en vers van de lever: da heje weer knap gedaan!

Voor mijn kinderen lijkt mij dit een advies wat een deel van hun Recht kan herstellen.

Cruyff Court antwoord aan Adriaenssens

IPRUbuntu!

Gracias a la vida; noodzaak van netvlies transplantaties

THE findings of the longest-running and most expensive public inquiry in British legal history will be published.
Lord Saville's attempt to establish the truth surrounding Northern Ireland's "Bloody Sunday" has taken 12 years and cost £200m ($345m) .



On January 30, 1972, 13 people were killed and another 14 wounded - one fatally - when British troops opened fire on a civil rights demonstration in Londonderry.The image of Father Edward Daly waving his blood-stained handkerchief as he and others tried to save a wounded teenager is recognized the world over.It came to symbolise one of the darkest days of "the Troubles".
...

More than 900 witnesses gave evidence; the findings run to 5000 pages.


Convento dos Capuchos, Sintra, Rui Borges

Om een fles bisschopswijn: de ierse fout

Nieuwe richtlijn vanuit het Vaticaan:
ieder 30 jarig priesterschap voortaan groots vieren, aantoonbaar op het internet.

Met alle respect voor de Heer Ryan:
het domste wat ze hebben kunnen doen in Ierland, was de samenstelling van de commissie.
Kapitalen blunder.

Die van de nikkertjes met blote buiken.

En alweer: wat jammer dat ik vast geen 100 word, wéér een fles wijn aan mijn neus voorbij...

Cadeautje! How we became an international disgrace en de Verzuiling.

CW
Saturday, May 30, 2009
Tom Inglis.

Tom Inglis is associate professor of sociology in UCD and the author of Moral Monopoly: The Rise and Fall of the Catholic Church in Modern Ireland

Ireland was not unique in its industrial schools but the nature of Irish Catholicism set it apart.
IRELAND has become an international disgrace.

It is now known that we incarcerated thousands of innocent little children into schools where they were abused, raped and tortured.
How and why did it happen?

Ireland was not unique. French theorist Michel Foucault pointed out in Discipline and Punish that the idea of separating out deviants and misfits – whether they be mad, bad, poor or sick – was central to the creation of modern society.

Mental asylums, jails, poor houses, reformatory schools and welfare homes sprang up all around Europe from the 16th century. Those deemed to be a threat to social order were herded into these institutions.

Those who ran the institutions specialised in producing forms of discipline and control that physically and mentally ensured that inmates were obedient and docile. Punishments for transgression were quick and harsh.

But there were added factors when it came to Ireland. As with many other social practices, the Irish did things to extreme. The British had left a legacy of treating the Irish as uncivilised savages. They instituted regimes of discipline and control that were taken over and developed by agencies of the Catholic Church.

The church played a central role in the discipline, civilisation and modernisation of Irish society.

It was central to resisting and challenging the power of the British state. It was already enormously powerful before Independence.

The devotion and loyalty of its members meant that the church became not only autonomous from the new Irish State but able to symbolically dominate it, particularly when it tried to interfere in areas over which it had obtained monopoly control.

However, for most of the 20th century it was a cosy relationship. There were differences over the decades but, generally, the State did not interfere with the church’s running of any of its schools, asylums, hospitals and homes.

The heyday of the Catholic Church was, then, akin to the years of the Celtic Tiger. The church was like a big bank.

They had over a thousand vocations each year which produced the personnel necessary to manage and run the plethora of institutions, including reformatories and industrial schools.

Indeed they had a surplus and were able to export not just missionaries but, with them, the particularly Catholic model of running these schools.

This is where Foucault again becomes useful. He argued that the most subtle way to discipline and control people was to sexualise them.

From the 19th century, sex no longer remained under the jurisdiction of religion and medicine, it began to be studied and analysed by a new breed of human scientists including psychiatrists, demographers, educators, analysts, therapists, psychologists and sociologists.

GENERALLY, THROUGHOUT the 20th century there was a move from harsh physical forms of discipline and control to more subtle forms which involved forms of critical reflection and discussion about the self and the nature of sexual desire, pleasure and perversion.

However, again, things were different in Ireland. Sex remained wrapped up in Catholic teaching for longer. Such was the monopoly of the church over Irish society that, outside of a detached scientific medical language, it was almost impossible to mention the word sex.

Bourdieu, another French theorist, argued that there is a realm of thought called doxa: a realm of unquestioned orthodoxy in which things cannot be thought or let alone said. There was only ever one form of bad thought in Catholic Ireland.

It is when we put these two factors together, the huge numbers of reformatories and industrial schools in Ireland and the silence about sex, that we get the type of sadism and sexual perversion.

The absence of any thinking outside the box, let alone criticism and resistance, meant that very few people questioned the policy, particularly of religious Brothers, of taking young boys, barely teenagers, and sending them off to novitiate houses.

Those who ran these novitiates operated within forms of repression, discipline and control that were copied in the schools.

The young men and women who ran these schools were servants of a system of power that was beyond question, they were Roman foot-soldiers. They were caught in a regime of Catholic thought and practice from which, effectively, there was little escape.

There was no mechanism by which they could talk about themselves, their desires and frustrations. They took their anger out on the children. The children became their scapegoats.

There are three additional factors. The church propagated a form of sexuality which led to limited and often unsuccessful forms of fertility control and, thereby, the creation of large families.

For most of the 20th century, Ireland had one of the highest levels of fertility in the West.

The reformatory and industrial schools were, effectively, a system of dealing with excess children that, the State deemed, could not be cared for elsewhere.

Secondly, by giving the schools capitation grants for each inmate and by developing a policy (completely within the doxa of the time) of a hands-off form of regulation and control, the State ensured their persistence.

Finally, this was a system of absolute power. Many “good” Catholics knew for a long time what was happening in these schools, but they deliberately turned a blind eye. They could not mention the unmentionable.

There were no whistleblowers: there was no room for any questioning, let alone discussion or debate.

The Catholic Church has always valued loyalty and obedience to the institution and it has always been willing to be loyal and to support those who had given their lives to the church, despite the enormity of their sins.

Hoe heet de burgemeester van wezel? A world of pain laid bare

Sunday, May 31, 2009
By Diarmaid Ferriter

Diarmaid Ferriter is professor of modern Irish history at UCD. His new book, Occasions of Sin: Sex and Society in Modern Ireland, will be published in September by Profile Books

In assembling and providing such an overwhelming body of evidence about what went on in residential institutions, the report of the Commission to Inquire into Child Abuse has provided a corrective to the atmosphere of secrecy and shame that surrounded these experiences for so many years. It has also provided future historians of 20th century Ireland with invaluable information on attitudes to child welfare.

A frequent contention offered by leaders of the religious congregations during the public hearings of the commission was that child abuse in the formative and middle decades of the 20th century was not understood as it is now. They maintained that it was seen primarily as a moral, rather than a criminal, issue and that, given the circumstances of the time, their response was only what could have been expected.

It was also asserted that industrial schools were a positive force in Irish society during difficult times, and that the problems encountered by the religious orders, and their actions, had to be set in the broader context of lackof funding, education and training, and the role of the state as overall manager of the childcare system.

The report of the commission, chaired by Mr Justice Sean Ryan, makes it clear that the extent of the sexual and physical assaults on children cannot be explained away by maintaining that the country was too poor and ignorant. There were much more calculated and sinister forces at work, and a deliberate abdication of state responsibility.

In 2000, a year after the establishment of the commission, archivist and critic Catriona Crowe sought to make sense of the seemingly-insatiable appetite in Ireland and beyond for memoirs of miserable Irish childhoods. She suggested: ‘‘The whole business of untold stories is at the heart of our fascination with these revelations. The private domain of personal experience has always been at odds with the official stories which were sanctioned, permitted and encouraged by the state and the Catholic Church.”

Developing this theme, Crowe suggested that ‘‘these memoirs run like a parallel stream of information alongside the official documentary record, and complement it with their personal immediacy and vibrancy . . . it is the fact that we are hearing a story from the inside of Irish life that gives these books their value as human testimony. The official record can tell us what happened, but rarely what it felt like’’.

Crowe’s observations are also particularly relevant to the voices of the victims contained in the Ryan Report. When giving evidence before the commission in September 2005, one of the Christian Brothers’ leaders, Brother Michael Reynolds, observed: ‘‘I have one group of people saying there was a lot of corporal punishment, and I have documentation saying there wasn’t.”

The obvious conclusion to be drawn from his comments is that the documentation available in the archives of the institutions cannot provide a complete picture. The recounting of the experiences of the inmates of the institutions therefore became crucial in providing the ‘parallel stream’ of information, or what could now be more accurately described as an ocean of grief.

The experiences of the victims, outlined in the report, highlight the underbelly of Irish society from the 1930s to the 1970s. Much of the testimony is bleak and harrowing, and it is difficult to avoid the conclusion after reading these accounts that the greatest blot on 20th century Irish society’s copybook was its treatment of children. The report underlines the huge gulf between the portrayal of Ireland as an unsullied rural idyll, with the bedrock of the institution of the family, and the reality of a Church, state and community that hopelessly failed to create such a society.

It is ironic that such horrendous brutality occurred during what many believed was going to be a century where the concept of children’s rights would be valued and vigorously promoted. Commenting on the introduction of limited legal adoption in Ireland in 1952, Liam Maher, a contributor to the Catholic periodical Irish Monthly, suggested: ‘‘There has been a growing interest in the plight of homeless and unwanted children as the social conscience has become more sensitive towards the unprotected and the underprivileged. This has been called the century of the child.”

This may have been true in theory, but the practice was different. While the Children’s Act of 1908 was regarded as a fundamental step in extending child protection, incorporating in one statute a host of laws and piecemeal legislation that emphasised the social rights of children, it was, in practice, more parent-centred (in the sense of bringing them to account for neglect) than child-centred.

Crucially, it also dictated that ‘‘the courts should be agencies for the rescue, as well as the punishment, of children’’. One of the cruellest aspects of some judges’ decisions was to send children to institutions as far away as possible from their homes, to place even more distance between the children and their parents. It was this 1908 act on which Ireland relied in dealing with the problems of child welfare for the entire 20th century. (A new children’s act was introduced in 2001.)

Once incarcerated, the individual emotional and physical welfare of children was rarely a priority. As a visitation report in relation to Artane Industrial School made clear in 1952, ‘‘the boys are never called on to make decisions for themselves’’. When giving evidence in relation to the minutes of the resident managers of institutions, Brother Reynolds commented: ‘‘Finance, unfortunately, was the main item on the agenda.”

Given the emphasis on the family in Irish life, it might have been thought that this society would be particularly conscious of its responsibilities towards the welfare of children. In this sense, any analysis of child abuse in 20th century Ireland must take cognisance of the interaction of family, Church and state, and the extent to which a crucial part of Catholic social teaching was continually promoted – that the state had no right to interfere with the personal domain of the family when it came to supposedly private issues of health and morality. The Church sought to maintain absolute control over its jealously-guarded areas of interest.

The state that funded the institutions had no intention of disturbing the status quo. An interesting exchange in the Dáil in April 1954 revealed why it would be so difficult to tackle the abuse. This was the result of a query raised by Dublin TD Captain Peadar Cowan, following a call from a constituent, the mother of an inmate of Artane Industrial School. She had been refused permission to see her son in hospital after a 21-year-old Christian Brother had viciously beaten him with a sweeping brush.

Cowan prefaced his query by praising Artane and the Christian Brothers. But he made it clear he wanted an assurance that a person of experience and responsibility would inflict punishment. The then Minister for Education, Sean Moylan, Minister for Education, replied: ‘‘I cannot conceive any deliberate ill treatment of boys by a community motivated by the ideals of its founder. I cannot conceive any sadism emanating from men who were trained to have devotion to a very high purpose.”

The Ryan Commission report will ensure that, in the future, historians of 20th century Ireland can cite the experiences of the victims alongside pious assertions from those who could not, or would not, accept that the institutions they exalted were destroying the lives of many Irish children.

kerkelijk residentieel misbruik We now recognise you were powerless to protect

Waarom we geloven in het bovennatuurlijke

Geplaatst door Theo Borgermans op zaterdag 18 april 2009 om 11:25u (Bron: Trouw)
UTRECHT (RKnieuws.net) - We geloven in wat niet te bewijzen is, en we kunnen niet anders, zegt Bruce Hood. We hebben er zelfs een ’supersense’ voor.
In ’Supersense, waarom we in het bovennatuurlijke geloven’ (uitg. Ten Have) stelt de Britse neurowetenschapper Bruce M. Hood dat mensen van nature geneigd zijn tot bovennatuurlijke overtuigingen. Niet iedereen wil het van zichzelf weten, maar ook hoogopgeleide mensen hebben het gevoel dat er in de wereld patronen, krachten, energieën en entiteiten werkzaam zijn die door de wetenschap worden afgewezen omdat ze de grenzen van ons huidige begrip van natuurverschijnselen te boven gaan





De ontmoeting met de paus 29 april

We now recognise you were powerless to protect your own children

The concept of neo- censorship refers to a type of censorship that is
not imposed by any state authority but by private parties. It is becoming
increasingly evident that there are growing threats to the freedom of expression
and the free dissemination of ideas and texts, which are being kept on a tight
rein or even deterred by censorship-like phenomena. These include
self-censorship, market censorship and silent repression

aardappelziekte, polioepidemie en d'engelse boot

Er was een oorlogsschip
dat was al op een duimpje na
gezonken op een klip

en het vlees was er goedkoop
men kocht er vijfentwintig pond
voor een glad houten knoop

Civitate Dei Stadsrechten; maar gelukkig hebben we de foto's nog

Waar geen klager is daar is geen rechter




Ic sal hu lesen sonder brief
Die verraderen openbare
So dat ic niemene en spare
Dien ic te wroughene schuldich bem

1930-2 dec 2008

Fatima Mernissi, Deus Caritas est: Hu-tu-tu

Leon Podles in PDF

Whistleblower RTÉ genomineerd

Mutilated by brutal 'surgery of last resort'

Collective silence ensured no one was ever made accountable for the butchery of Lourdes.

The sheer scale of abuse at the Lourdes has yet to be comprehended. Decades of symphysiotomy -- a birth operation permanently widening the pelvis -- paved the way for decades of female organ removal.
Symphysiotomy was often preferred to Caesarean, the norm for obstructed labour: Catholic thinking viewed Caesarean section with suspicion, associating it with sterilisation, contraception and abortion.

A flawed surgeon operating in a deeply flawed system

Sinterklaas en Zwarte Piet; souls on ice

UBUNTU!

foto's: dyf en sergio pessolano

Gebed tot de H Geest 4 Gebed verhoord

De wonderen zijn de wereld nog niet uit.
Maar 't is effe wennen, gebedsverhoring on line.

"Heilige Geest, waar is Diarmuid gebleven, die nu voor de 2e maal gepasserd wordt in de kardinaalsbenoemingen?"

.... (wikipedia)However on the 22 February 2006 Pope Benedict XVI announced the names
of the 15 new Cardinals to be installed, and it soon became apparent that
Diarmuid Martin was not on the list. However there is speculation that his "red
hat" is inevitable, though possibly not till after the death of either Cahal
Cardinal Daly or Desmond Cardinal Connell. Ireland has never had more than one
serving Cardinal in the past and the Vatican will be reluctant to have three
Irish cardinals from such a small country, even if 2 of them have retired.

On 17th October 2007 Pope Benedict XVI announced the next batch of names
to be elevated to the cardinalate and once again his name was not on the list,
Instead the list contained Dr Sean Brady the Archbishop of Armagh. This was a
return to tradition where the Primate of All Ireland was a Cardinal and not the
serving Archbishop of Dublin as was the case with his predecessor.

It is also speculated that Martin will be recalled to Rome to head up a Vatican
department. It is most likely that this would be the Justice and Peace
department, in which he served as secretary. The top job at Justice and Peace
becomes vacant in 2007. Despite his many duties in Dublin, Martin maintains a
punishing schedule of international travel, and this has been seen as an
indication of his desire, and indeed suitability, to return to his former career
as an international diplomat.

Nog effe, wordt die Amerikaan (of was het een Chinees of noem nog
eens iets leuks wat een mens allemaal kan zijn) met zijn computerprogramma om te
zien waar de inzendingen in wikipedia vandaan komen toegevoegd aan zo'n
pauselijke Raad om te bestuderen of er sprake is van een wonder.

Nu nog een theoloog die duidelijk maakt of we dit het werk van de H. Isidorus, die het internet onder z'n hoede schijnt te hebben was.

Of toch heel aards gewoon van zo'n Vaticaan watcher?

Stilte, om niet meer stil te zijn dankzij Bravehearts, Australie

How a prosecutor's crime destroys victims' trust
Thursday Jul 19 17:00 AEST
By By Hetty Johnston Bravehearts executive director

Beads of sweat nestle in his brow — a lifetime of wrinkles nurtured by anxiety, fear and guilt. Today he will tell the police what his priest did to him all those years ago. Today he will trust the legal system and finally expose his truth.

He will tell a stranger, in meticulous detail, about his memories of being sexually assaulted as a child. He will endure this painful time warp to protect others.

But he knows that his truth will now be a matter for others to judge. The legal system will take control and he now has no option but to trust it. There is nowhere else to go — no other option but silence and inaction.

He hopes the Crown will prosecute as aggressively as the defence will defend. He hopes the truth will be diligently pursued and that justice will prevail.

As his body shakes, he is told his decision to break the silence will culminate in a courtroom. This is the day he has been waiting for, and feared so much. But he wants to believe enough to trust the system one more time.

He cannot represent himself and tell his story in full and in truth — there are rules. So he must put his life and his faith in a public prosecutor, provided by the Crown. He can only hope that this public prosecutor has the integrity and passion to fight for him, to protect all children from these heinous crimes.

Finally the day arrives. He prepares to attend court. He opens the newspaper and reads that the Crown-appointed public prosecutor, the man who was appointed to defend his honor, has just been charged with possessing child pornography.

Truth and justice were too much to hope for after all. Crushed and beaten, he knows he can trust no-one again. His faith in the legal system is destroyed.

His views are mirrored by thousands of survivors in the community who've watched on with horror and disbelief at the Patrick Power saga.
Thousands of survivors who will never tell their story to the authorities — thousands who had their fears of betrayal confirmed.

The lesson is clear — you can live and hear the evil, but still never speak of it.