There are variants of tattoos that have ambiguous meaning. First of all, this is explained by the fact that the meaning of the tattoo itself originally had one meaning, and after centuries - received a slightly different one. Undoubtedly, one of the most striking examples of such images is the swastika. Few people know that this is not at all a fascist symbol. Swastika was used even by the ancient Slavs. In this case, the meaning of this image is purely positive. It should be noted that this material will talk about what exactly the meaning of the swastika tattoo. In case you have decided to "stuff" on your body similar tattoo, the information about its meaning will be relevant.
History of the swastika - why the swastika is drawn on the body
The swastika is a symbol of Slavic history and he meant the power of the sun, the sunlight. Swastika honored, looked like a swastika, not as we are accustomed to see it today.Swastika in ancient times meant the sign of the sun, and called it kolovrat. Our ancestors were sun worshippers, kolovrat looked not with four ends, as we know swastika today, but eight-pointed. In ancient times the swastika meant purity of thought, wisdom, light and kindness.
During the Great Patriotic War, Hitler changed the meaning of the swastika. Now, when we see a swastika on a person's body, we perceive the person as a radical individual. Or a Nazi.
The history of the swastika comes to us from ancient times. The swastika is mentioned even in the most ancient books in the world, the Vedas. The symbol of the swastika was found on the territory of modern Ukraine in the form of an ornament, which is believed to be 12 to 15 thousand years old.
In Indian history, the swastika is mentioned 11 thousand years ago.Photo of the swastika today can be found on the Internet in its original form. What was the swastika before its meaning changed different, personalities of world history.
The Aryan Brotherhood today
FBI psychologist Charles Rodriguez states that it is "an organization based on emotional hatred. About ten percent of the group's members cannot read, and more than half have not graduated from high school. There is a constant power struggle within the fraternity. Many leaders have been killed by their own subordinates. Christopher Burns, a member of the group who murdered a family of African-Americans, describes the AB as follows: "We don't have a person in charge of all the Aryan brothers on American soil. We work autonomously, doing a common cause. One supports our brothers in prison. Others struggle with foreigners at large. It's like McDonald's: there are eateries all over the country, but the food is the same everywhere. Today there are about 16,000 people in AB. Neo-Nazis avoid big cities. In their opinion, "a large concentration of human garbage from all over the world" lives there. The geography of the AB today is the central, southern and northern states of America. The last time the "Aryans" became famous was in 2008, during the celebration of Adolf Hitler's birthday. In a Colorado prison, they killed two inmates, and five ended up in intensive care.
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Swastika in the Third Reich
Hitler took the symbol of the swastika from the teachings of Buddhist monks. In the Buddhist teachings, the swastika meant a symbol of infinite wisdom and had 9 paths of development. For each way had its own swastika.In 1919, Hitler made the swastika a symbol of his party. German Workers' Party.
From this phenomenon, German leaders took a fancy to the swastika symbol and tattooed swastikas on their bodies. The swastika in the Third Reich stood for superiority over other nations. After the great victory in World War II. Today there are many cultures that use the swastika in their direction. And trying to emulate the great Germany of the Third Reich. Most are radicalized young people.
SS soldiers tattooed swastikas in order to distinguish which caste a person belongs to. Depending on where on the body the tattoo was made. It conveyed the information to which caste a person belonged. For example, submariners of the Third Reich had a swastika tattooed on their middle finger in the form of a ring. There are many types and meanings of the German swastika.
Former nationalist Maxim Sobieski: I drew swastikas before prison
I am a skinhead.
I didn't believe that I would go to jail. But they put me and my friends in jail.
Nikolai Svanidze said that all skinheads are patsies, but that's not true. Every morning we went to the university. And we hated Svanidze. For the patsies, not for being Georgians. There were Georgians among us too, as well as a couple of Tartars and a blond Dagestani, Zaur, who used to mimic a German: "My name is Sauer".
In the evenings we drank beer, drew swastikas on the walls with explanatory inscriptions "Russia for Russians" and chased migrants. The most inquisitive read the magazine Russkaya Volya and the newspaper Ya Russki, and I liked Limonka already back then.
We were counting the days until we would throw a zigga at the Kremlin wall. One of our ideological inspirers, Maxim Martsinkevich, nicknamed "Tesak," suggested that we should gather on Red Square. Then the OMON will definitely not disperse. Fifty thousand skinheads in front of the Kremlin walls, and then a total sweep of the markets!
They arrested us quickly and painfully. The brave guys in the camouflage uniforms beat the hell out of me. The others didn't need to be beaten up: they wrote a confession and testified against everyone, including me. "Freaks," I thought, refusing to talk to the investigator, and went in a paddy wagon to the detention center near Moscow.
In jail
We were accused of fighting with migrants. The article was called "inciting hatred. It's the same 282nd , the abolition of which they shouted about at Russian marches.
We were searched for a long time and held for six hours in a prefabricated cell, with fifty people smoking and drinking coffee. Some weirdo, recognizing me as a skinhead, whispered that I would definitely be thrown into a press cell. Some convicts there were beating the testimony of other convicts.
I stepped into my cell with a razor in my hand: I was getting ready to cut my wrists. But three middle-aged men were sleeping in mine, and a swarthy face was looking right at me - a "roadie. He used a cunning rope system between the cells to send letters and socks with groceries. His name was Volodya, he was Jewish, he liked candy, and he was in jail for heroin. They gave me tea and told me that I was exotic here, and in principle a troublemaker, but that there was no demand for my lifestyle.
I sat there for almost a year. The first months were comfortable: a well-fed house, well-to-do cellmates, and my mother carrying me TV every week. We used to lie on the bunks, watch TV, go for a one-hour walk, and I read Soviet books. The library in the detention center was full of books about the Party, the collective farm, and the ruin. I tried to sneak Dovlatov into the zone, my cellmates tried to sneak porn magazines, but books were banned in the transmissions.
I lived pretty well overall. But everything was screwed up by the crowds of RUBOP and FSB officers who shuttled between Moscow and the small town where I was incarcerated. I was offered to confess to a bunch of murders and plans to overthrow the constitutional order in a single district center. In return, I was offered no more than 10 years in maximum security. I said the dudes weren't right in the head, and they sent me on a tour of the press huts.
The court gave me two years in a minimum security prison. The proud skinheads I was hooliganizing with pointed fingers at me and assured me that I was the only one to blame. The fat judge decided to destroy the library of "extremist literature" found by the Chekists. Among the books consigned to autodumphe were the antifa magazine Avtonom and samizdat about heavy rock and metal.
In prison
In prison I became weary of the fresh air. It took me a while to get a whiff of the nearby fields and woods. There was no time to waste: we were being beaten by guys in camouflage uniforms of all different colors. They had not yet worn the uniform of the FSIN, the "blue asphalt" uniforms sewn by the convicts. The separatists in Donbass are probably dressed in the same colorful way now.
To begin with, our rights were explained to us inmates. The chief, a veteran of the Soviet intervention in Afghanistan and the counter-terrorist operation in Chechnya, said that we should not violate the regime and work for the good of the colony. But the main thing is to sign a document of voluntary membership in the "Section of Discipline and Order". These days it has been abolished and for some reason we sign the "Section of Fire Safety". My article caused a furor: "They brought in a skinhead, we'll give him to the criminals and they'll treat him! They made a joke.
In the zone we were put in quarantine and given a synthetic black shirt, a light jacket, pants, a cap, and boots from the Skorokhod factory. We made the holes for the buttons ourselves. All the loose clothing, except for underwear and T-shirts, went into storage.
It was time for a moral fall. All of our prison status and achievements in life before our arrest were crossed out by the "upbringing." For the most part we were educated not by the colony staff, but by the activists of the "Discipline and Order Section," aka goats. Some were raised with foul language, some with physical force. We scrubbed floors five times an hour, we weeded beds, hauled logs back and forth, marched for hours, or stood in formation, saying hello to every FSI big shot. There was hardly any free time. We were not allowed to wash or dry laundry.
In prison I got used to the fact that everything in the cell was shared equally. Such a dormitory, like it or not. Quarantine put a stop to this communism. The goats took from the weak and stole from the stronger what they liked. Those who had transfers and parcels from relatives lived more cheerfully than those who were "not warmed from the outside.
Quarantine was a gateway to the zone and a small period of time that I will always remember. I will not describe the camp routine, the disgusting food, the human dramas. All this has been told by too many people, from Shalamov to Limonov, whom not many people like nowadays, even me. I will only say that at first it was sad, but then I got used to it. I changed from an adaptation barrack with its training to a less restrictive one, though also quite loyal to the administration. I bought a fancy custom-made jumpsuit at the industrial plant, and sometimes dragged my sneakers when the warden did not come into the zone. What I was not used to was the sleeping schedule and the forced rising.
Philosophy
The philosophy of life in the camp was simple: a struggle of the species. Some were always at the top, others moved from dirt to riches and vice versa. Above all of them were the colony staff, below them the activists, who had fresh inmates in their hands who had been adapted. One could get into the camp aristocracy: with bribes, intrigue, and specialties such as electrician, construction worker, or boiler man. The stupid ones went to the "Discipline and Order Section" - to harass other inmates.
They were not touched by the "cops" and they stayed out of our way to help us. But the worst ones were the "offended" or "roosters". They were not even considered a human being and could be humiliated even by the most battered men in the red barracks.
Half of the zone was engaged in homosexuality. Men had sex with men behind curtains in the barracks. From time to time they would lock themselves in the clothes dryers to have sex with the "roosters. The fathers bragged about how many times they had been sucked by young "offenders" and speculated about how the anus was better than the vagina. The "offended" were mostly teenagers or those who confessed in the cell that they had given cunnilingus to their wives. Homosexuals were considered only those who had been used in same-sex sex. But the real gays there were negligible.
The chief of the zone was a Russian, and his deputy was a Dagestanian. The warden called him "Uzbek" and "nerd" and then drank vodka with him. In general, the chief often awarded unprintable characteristics to his subordinates. No one wanted to contradict him, expecting in the future to successfully continue his career in the penitentiary system and get an apartment.
I was occasionally beaten on the head by the opera. When it became unbearable, I would go to the barracks to be repaired and look at the fields around the zone. It was as if I was looking at the outside, but in fact I was looking at the territory in the colony's exclusion zone. There were times when some unpleasant personalities, the daywaiters from the red barracks, would come along and start "dreaming" of an escape: they were sent by the opera, because the head of the barracks had recently escaped from the zone in an unsuccessful way.
I preferred to communicate for some reason with Ukrainians, crooks with Jewish surnames and light junkies in their forties. The "planners" who were jailed for using, shared with me books by Pelevin and Murakami, discussed geopolitics and, very quietly, nationalism. They also brought five skinheads into the colony. Since they all snitched on the investigation, I shielded myself from them.
On the outside.
They didn't let me out on parole. I served my full sentence, two years. And now I wonder: did prison change me or not? If I hadn't gone to jail then, would I now be among the ultra-nationalists, the gloomy types who love imperial-colored scarves and the hoarse vocals of the band Kolovrat? Would I stab an antifa punk or a migrant and serve my time on a strict regime? Now I think that sooner or later I would have drifted off to Strategy 31 anyway. Although migrant outlets still annoy me to this day, my favorite writer, Dovlatov, is from a Jewish-Armenian background.
When I was free, the first thing I did was to run to Internet cafes and read nationalist websites, and then I wouldn't get out of the Right Wing News for a couple of years. To be honest, it wasn't prison that divorced me from the Nazis, no. It was a complicated process, an expansion of my horizons. I realized that if the will of the people ever prevails in the Russian Federation, the right-wing nationalists will have nothing to do with it. They had always fought the Kremlin too primitively: some lists of Jews in the Duma, sloppily translated from English epics about swastika-tattooed street brawlers. The zone instilled in me a real, hard hatred of the state.
They say that if you're a revolutionary in your youth, you become a conservative as you get older. In my opinion, that's foolishness. When I look at people from the movement of which I felt a part years ago, I see young conservatives. Hidden away in their Walhalls, Hitler's birthday binges, nauseating "Russian Marches," and endless chatter about saving the nation by hiking on the bar. Nazism is an eternal old age of consciousness, while the inherently viciously cheerful funkiness of the skinheads of the 2000s, diluted with some intellectuals from samizdat magazines, has faded into history. And to hell with it.
The last time I "threw my hand up in the sun" was on Manezhnaya Square in December 2010. More than five thousand people showed up: the "Tor Steiner" made my eyes water. Then, with each passing year, the Nazis seemed to me a more and more miserable spectacle. The huge masses had dispersed into subculture hangouts or were absorbed into Kremlin projects. They did not support the "Winter Revolution" and yelled online that the Whites should be hanged. And I began to write and analyze what was happening, first on underground websites, then I became a journalist. To the rightists, I was now a "leftist mutt.
A couple of times I met this guy, who stayed with me, he was a Nazi. The first time, he was gushing about how he'd run with some "Nashists" at the "Russian jog," and then he said that he'd taken a friend to fight for "Novorossiya against the kike-Banders. He was wearing a T-shirt with the god Perun and an English slogan about Slavic brotherhood, and his passport had a Ukrainian surname. I either felt disgusted or sorry for him, I do not know.
Prepared by Yevgeny Babushkin
Swastika Meaning in Prison History
There are many, many types of prison swastika tattoos. These can be as small as barely visible tattoos. So and tattoos on the whole body or a particular place on the body. The history of prison tattoos began a long time ago as modern prisons. Back in tsarist Russia, when there were no prisons as such. There were exiles and hard labor. Already at that time convicts tattooed themselves as a sign of distinction from the general mass of prisoners.
The swastika in prison folklore as a tattoo meant more of a negative attitude towards the authorities behind bars. And to the authorities as such, in general. From many sources, we see that the swastika is described in prison folklore as belonging to the ideals of racism, fascism, and other definitions associated with Nazi Germany. But this is far from the case.
The design of the prison swastika tattoo has changed throughout the history of the prison swastika. But the meaning has always remained the same. No respect for any manifestation of authority.
The Nazi meaning of the swastika in prison is not always what we are used to calling a swastika. For example, a swastika on the knees means that the prisoner will never kneel before the prison administration, the state, or any form of authority. A swastika on the shoulders means never wearing shoulder straps. Whatever they may be railroad, fireman, police, and other state authorities.
Swastika on the body of a person in prison also indicates that the person is capable of doing things against the administration. Such people beat prisons, colonies to riots and riots. Examples of prison swastika tattoos can be found in the public domain on the Internet. Quite a lot of video photos and various materials on this topic on the web.
History of the gang
The gang was founded in 1964. The founder of the gang was an inmate of San Quentin prison, John Tyler. The idea to form a group of "highly intelligent neo-Nazis" came from four bikers who had been incarcerated for drug trafficking. In prison, the bikers were constantly rattling "verbal weapons," for which they were regularly punched in the stomach and throat with a sharp fork by black inmates. Tyler recalls that these guys had an enormous amount of scars, and one of the four guys was put on the electric stove. Tyler took the lead in the "white opposition." Only white people could be members of the gang. Either "fighters" or "propagandists" were accepted into the gang. "Fighters" were well-developed physically, liked sports and fights, which they joined regularly. "Propagandists" read Nazi literature, applied psychological pressure skills, and were good talkers. There were few "propagandists" in the gang; most of the team was made up of "fighters." At first the gang operated only in the San Quentin prison; later the scope expanded. The AB wages war on African-Americans and Hispanics, as well as Asians. "The Brotherhood maintains ties with the Italian Mafia and with other white prison gangs, the Nazi Lowriders, Public Enemy No.1 and European Kindred, as well as with the Mexican La Eme Mafia. The Aryans became notorious after two incidents at San Quentin prison. They stabbed six Latino drug dealers during a prison walk. In the second, AB members killed Curtis Barn, a black authority figure, by crushing his skull with a lawnmower. In 1967, AB member Lionel Smith told his "colleagues." "We were proud of our skin color and admired our power. We could kill or rape any prisoner. Some of the white pledges looked at us with admiration. For them, the Aryan Brotherhood was the only way to survive in prison. John Tyler took it upon himself to develop a "scientific" basis for the AB. In San Quentin prison he amassed an extensive library of Nazi literature, including essays, speeches by Nazi leaders, Goebbels' speeches, monographs on eugenics, and the National Socialist periodical Der Angriff. John was considered the most well-read prisoner at San Quentin. Within six months he had gathered like-minded people and drafted a code of honor for the Aryan Brotherhood. It included 60 "evil" clauses - according to the code, you couldn't even take a cigarette out of the hands of an African American. If an African-American insulted a white man, death awaited him. In addition to the honor code, Tyler took care of the Aryan image. A member of the fraternity had to wear a long mustache and certain tattoos. Swastikas, Irish shamrocks, zig-roons, 666 and the abbreviations SS and AB were welcome. If someone "imitated" an AB member, but was not, such people were killed.
The origin of Slavic tattoos
Slavic pagans deeply believed in various gods, spirits, sorcerers, leshikhs and other fantastic creatures. Some of these creatures caused fear in people, while others became an object of adoration and worship, which led to the perpetuation of these characters in Slavic culture.
That is why all these images and symbols that people worshipped and feared began to find a place on the skin of the Slavs.
The Slavs depicted trees on their bodies, thereby chanting to the Gods and fertility. The same people depicted different animals on their bodies, which served as amulets and amulets, protecting the Slavs from evil spirits, diseases and other misfortunes.
Interesting to know!
In ancient Russia it was thought that tattoos with Slavic symbols, as well as any other tattoos in principle can not be applied to the bodies of people whose age does not exceed thirty-three years. The fact is that it is at this age when the basic, formative processes in the physical body are completed, and even then it is possible to put amulets on the body.
With the advent of Christianity in ancient Russia, Slavic tattoos were eradicated. Church considered them a part of pagan rituals, which was strictly forbidden. Nevertheless, no religion denies the presence of tattoo ornaments on the body.
