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 ED
IN

O
D
K
C
LO

LO
C KD
N OW
N
W
O
D
K
C

DOWN
LO

LOC K
D OWN
Social Harm
in the
Covid-19 Era
Daniel Briggs · Luke Telford · Anthony Lloyd
Anthony Ellis · Justin Kotzé
 Lockdown

“Sobering, urgent and necessary, this is the first serious attempt to chronicle
the colossal harms caused by lockdowns worldwide. Deeply researched, rich
with statistics, and studded with personal testimonies from around the world,
it should be compulsory reading for every policymaker, and anyone interested
in a better post-pandemic world”
—Professor Lee Jones, Professor of Political Economy and International
Relations, Queen Mary, University of London, UK

“These authors deserve the world’s thanks for surveying the victims of covid
lockdowns starting in March 2020. The pain communicated in the voices of
victims woven into this book – from violence, anxiety, loss of love, meaning,
and security, social disintegration, crushed dreams, and so much more – is
enough to touch the most hardened ‘neoliberal’. Presented within a well-
referenced social scientific journey through the covid era, the authors’ poignant
condemnation of lockdowns and other covid policies that hijacked society is
a welcome addition to covid policy analysis by left-wing intellectuals, most of
whom – like governments worldwide – turned their backs on the victims of
the madness”
—Professor Gigi Foster, School of Economics, University of New South Wales,
Sydney, Australia

“Finally! Left-wing intellectuals writing about lockdowns who are truly on

the side of the poor, the elderly, the migrants, the sick, and the young: the
forgotten victims. This timely book documents how many academics and
politicians fell for the illusion that one can control covid and failed to see the
damage right under their nose that they were party to”
—Paul Frijters, Emeritus Professor of Wellbeing Economics at the London School
of Economics, London, UK

“This is an absorbing account of lockdown harms, told in part through fasci-

nating first person testimony and surveys collected throughout the pandemic
from around the world. ‘Lockdown’ tells the global stories of moral quandries,
mistrust in government and fault-lines between ‘sheeple’ and ‘covidiots’. Bitter
truths are made palatable by the engaging human stories. In one example,
the bizarre management of this epidemic is illustrated in the description
of a ‘Covid-safe’ child’s party in which fun is ‘broken down into sequential
bouts of potential excitement followed by disappointment’. This is an essential
account of lockdowns!”
—Laura Dodsworth, author, journalist, photographer and filmmaker and
author of A State of Fear: How The UK Government Weaponised Fear
During The Covid-19 Pandemic, UK

“As social scientists begin to interrogate the harms caused by the response to
Covid-19, this book drops a bomb into the discussion which will help to
demolish the myth that the destruction of so many lives and livelihoods was
somehow inevitable. Lockdown is a brilliant analysis of the ‘collateral damage’
caused by the pandemic response, of the human experience of this nightmare,
and of the implications for the futures of societies around the world. It is
urgent, gripping, vital, and demands to be read”
—Professor Toby Green, Professor of Precolonial and Lusophone African
History and Culture, Kings College, London, UK
 Daniel Briggs · Luke Telford ·
Anthony Lloyd · Anthony Ellis · Justin Kotzé

Lockdown
Social Harm in the Covid-19 Era
Daniel Briggs Luke Telford
Facultad de las Ciencias Sociales y de la School of Justice, Security
Comunicación and Sustainability
Universidad Europea Staffordshire University
Madrid, Spain Stoke-on-Trent, UK

Anthony Lloyd Anthony Ellis

Department of Humanities & Social School of Social and Political Sciences
Sciences, School of Social Sciences, University of Lincoln
Humanities & Law Lincoln, UK
Teesside University
Middlesbrough, UK

Justin Kotzé
Department of Humanities & Social
Sciences, School of Social Sciences,
Humanities & Law
Teesside University
Middlesbrough, UK

ISBN 978-3-030-88824-4 ISBN 978-3-030-88825-1 (eBook)

https://doi.org/10.1007/978-3-030-88825-1

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature
Switzerland AG 2021
This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher,
whether the whole or part of the material is concerned, specifically the rights of translation,
reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other
physical way, and transmission or information storage and retrieval, electronic adaptation, computer
software, or by similar or dissimilar methodology now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a specific statement, that such names are exempt
from the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and information in this
book are believed to be true and accurate at the date of publication. Neither the publisher nor the
authors or the editors give a warranty, expressed or implied, with respect to the material contained
herein or for any errors or omissions that may have been made. The publisher remains neutral with
regard to jurisdictional claims in published maps and institutional affiliations.

Cover illustration: eStudioCalamar

This Palgrave Macmillan imprint is published by the registered company Springer Nature Switzerland
AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
 Foreword

Perhaps the biggest single error in the management of the Covid-19

pandemic has been the assumption that this is a public health problem
where responses should be led by biomedical science. Pandemics chal-
lenge the whole of society and require a whole of science response, a
definition of science that includes knowledge from the social sciences and
humanities as much as from physics, engineering, computing or what-
ever. In a globally integrated world, the challenge is to the whole of global
society, not just to individual nation states. An obsession with the choices
of one government or another obscures the extent to which the problems
to which these respond are created by global processes which, in turn,
both constrain the options available and create common experiences for
citizens.
The strength of this book is precisely its refusal to settle for a story
about one country or another but to deal with the sources of the crisis in
globalisation and the interdependencies that this has created. We should
not exaggerate the novelty of these interactions—Australia was no more
successful in excluding pandemic influenza in 1918 than it has been

v
vi Foreword

with Covid in 2021—but the acceleration of mobility in the contem-

porary world has greatly enhanced their impact. A virus originating in
China can arrive in Europe overnight by plane rather than in weeks by
steamship. The authors begin, then, with an analysis of the international
division of labour, the forces that have driven it, the associated models of
governance and the consequent patterns of inequality. Pandemics are a
stress test for any system of social organisation—and this is no exception.
Viruses find the fault lines in society. The Black Death played its part in
the decline of feudal society. Will Covid-19 result in a similar shift in
power or will new technologies of population control protect elites from
the consequences?
The politics of the Covid-19 pandemic play out in slightly different
ways in the countries studied. There are, however, notable common
features, particularly in the way elite groups have seized the opportu-
nity to entrench themselves and to remodel political discourses in their
own interests. Human rights and liberties are no longer the preconditions
for democracy but privileges granted by elites that may be withdrawn if
inconvenient. Public assemblies of political opponents may be suppressed
by invoking the language of infection control. Private spaces, such as
homes, may be penetrated and policed. The Chief Medical Officer for
Canada can even give advice on sexual positions that minimise the
risk of transmitting infection. Public health has always had a panoptic
dimension. Sometimes this can be justified in terms of protecting indi-
viduals—women and children—with limited access to the public sphere
but these incursions have always been regulated by the forms of law. In
the pandemic, habits of governing by decree are being formed, which
will be difficult to shake off. Everyone is to be considered diseased and
subject to control unless they can, repeatedly, prove their health. The
basic principles of the rule of law are inverted: innocence is not assumed
from the start.
Elites, however, get to opt out. Their status buys protection and
privacy. This is not simply a matter of wealth, although the private jet
brings a more relaxed biosecurity regime than economy class. Although
the openness of biomedical career paths can be exaggerated, their meri-
tocratic claims can be just as oppressive. If success is not an accident of
birth or intergenerational wealth, then those left behind clearly deserve to
 Foreword vii

be. They are the helot class, Huxley’s Deltas and Epsilons, to be managed
in a kindly but firm manner by those entitled to rule by virtue of superior
intellect. Their fear of Covid-19 is a useful diversion from the deaths of
despair engendered by globalisation, and accentuated by the pandemic—
the uncounted legions of victims of suicide, cancer, heart disease, drug
dependency and the like.
Medical sociologists have charted the rolling-back of biomedical
imperialism since the 1960s. This has not been without struggle but
the assumption that biomedical science should dictate to society had
been substantially constrained. The lesson from this book is that most
of those changes have been reversed in the twinkling of a historic
moment. Commitments to partnership, dialogue, co-production, even to
evidence-based practice have been abandoned in a resurgence of biomed-
ical paternalism. The language of ‘compliance’ has re-emerged from the
dark cupboards where it has been lodged for a generation.
This is a passionate book, filled with the voices of the pandemic’s
global victims. Like many instant books, its arguments and judgements
will be subject to revision with the passage of time and the accumula-
tion of more detailed and reflective accounts. Its importance, however,
lies precisely in its passion, its anger and its provocation to think more
widely and more deeply about what the management of the pandemic is
doing to societies around the world, and to the values and assumptions
on which they have been based for generations.

August 2021 Robert Dingwall

Nottingham Trent University
Nottingham, UK
 Contents

1 Conceptualising Covid-19 Times: Post-politics

and Social Harm 1
2 To Lockdown or Not to Lockdown? That Is
the Question 31
3 Illness and Death in the Covid Epoch 55
4 Lockdown Inequalities: Covid-19 Losers 95
5 Pandemic Winners: Unlocking the Wealth Industries 123
6 Locked Down—Western Society 143
7 Locked in: The Elderly and Vulnerable 179
8 Locked Up: Prisoners, Youth Detainees and Asylum
Seekers 217
9 Locked Out: Migrant Workers, Refugees and Stateless
Citizens and the Homeless 243

ix
x Contents

10 The Dichotomy of Lockdowns: Covid Compliance

and Restriction Refusal 267
11 The Ideological Residue from Lockdown 287
12 Endgames 309

Bibliography 327
Index 369
 About the Authors

Daniel Briggs, Ph.D. is a Professor of Criminology at the Universidad

Europea in Madrid, Spain. As a researcher, writer and interdisciplinary
academic who studies social problems, he has undertaken ethnographic
research into social issues from street drug users to terminally ill patients;
from refugees to prostitutes; and from gypsies to gangs and deviant youth
behaviours. He also lectures across the social sciences and has published
widely. One of his most recent books about the harms of drug addic-
tion in the urban wastelands, Dead End Lives: Drugs and Violence in
the City Shadows (Policy Press, 2017), won the Division of Interna-
tional Criminology’s Outstanding Book Award 2018 (selected by the
American Society of Criminology). Prior to the Covid-19 pandemic,
his most recent book about the refugee crisis was published as Climate
Changed: Refugee Border Stories and the Business of Misery (Routledge,
2020). In collaboration with members of an International Covid-19
research team he leads, he has just published Researching the Covid-19
Pandemic: A Critical Blueprint for the Social Sciences (Policy Press, 2021)
and is writing Hotel Puta: A hardcore Ethnography of a Luxury Brothel
(RJ4ALL Publications).

xi
xii About the Authors

Luke Telford, Ph.D. is a Lecturer in Criminology at Staffordshire

University. Luke is an active social scientific researcher and is co-author
of Researching the Covid-19 Pandemic: A Critical Blueprint for the Social
Sciences, and author of the forthcoming monograph entitled English
Nationalism and Its Ghost Towns. He has published various journal
articles on working-class culture, neoliberalism, political dissatisfaction,
deindustrialisation, current labour market conditions and the Covid-19
pandemic.

Anthony Ellis, Ph.D. is Senior Lecturer in Criminology, University

of Lincoln, UK. His research interests include male violence, homi-
cide, social exclusion, social harms and political economy. He is the
author of Men, Masculinities and Violence: An Ethnographic Study (Rout-
ledge), which was awarded the British Society of Criminology’s Critical
Criminology book prize in 2016.

Anthony Lloyd, Ph.D. is Associate Professor in Criminology and Soci-

ology at Teesside University, UK. His research interests primarily focus
on work and labour markets. His research also includes investigation of
urban sociology and migration. He is particularly interested in blending
analysis of the workplace with emerging theoretical frameworks around
critical criminology and social harm to understand experiences of low-
paid, insecure and flexible forms of labour. He has published widely in
this area, his most recent book is The Harms of Work: An Ultra-Realist
Account of the Service Economy, published by Bristol University Press
(2018).

Justin Kotzé, Ph.D. is a Senior Lecturer in Criminology and Crim-

inal Justice at Teesside University, UK. Justin’s research interests are
wide-ranging and he has published work on social harm; the historical
sublimation of violence; the consumption of steroids; and the commod-
ification of abstinence. He is also the author of The Myth of the ‘Crime
Decline’: Exploring Change and Continuity in Crime and Harm (Rout-
ledge, 2019) and co-editor of Zemiology: Reconnecting Crime and Social
Harm (Palgrave, 2018).
 List of Figures

Fig. 1.1 Majorca normally receives around 900 flights a day

early season but had only four during the lockdowns
(Photo Daniel Briggs) 20
Fig. 2.1 A man is determined to conform to UK lockdown
regulations when dining-in was prohibited (Photo Luke
Telford) 35
Fig. 3.1 Coercive compliance in the UK (Photo Luke Telford) 62
Fig. 6.1 Fashion markets for masks 155
Fig. 6.2 Kenny’s own research into the pandemic 160
Fig. 6.3 “A leper for having a face?” 164
Fig. 7.1 Number of calls to 016, Spain’s domestic violence
hotline 194
Fig. 12.1 Guaranteed compliance: A model for the future? 310

xiii
 1
Conceptualising Covid-19 Times:
Post-politics and Social Harm

The spectre of catastrophe on the horizon of popular consciousness had,

until early 2020, been generally reserved for climate change and envi-
ronmental disaster. Europe and North America were also experiencing
extreme political polarisation, which had riven new cleavages and fault
lines into a once relatively settled political landscape.1 A global pandemic
was at the forefront of very few minds. However, within a few short
months in early 2020, SARS-CoV-2 (hereafter Covid-19) had funda-
mentally reordered political, economic and social life across much of
the world.2 Or, more accurately, the global response to Covid-19 had
fundamentally reordered the lives of billions of people across the planet.3
Daily press conferences announced increasingly restrictive measures, new
rules on social contact, working patterns, educational activity and leisure,
alongside grim updates on infection numbers, hospitalisations and deaths
became commonplace. Social media debate, already liable to extreme
polarisation, demonstrated further antagonisms between those seeking

1 Winlow et al. (2017) and Nagle (2017).

2 Schwab and Malleret (2020).
3 Briggs et al. (2021).

© The Author(s), under exclusive license to Springer Nature 1

Switzerland AG 2021
D. Briggs et al., Lockdown,
https://doi.org/10.1007/978-3-030-88825-1_1
2 D. Briggs et al.

the security of restrictions and those seeking the return of freedom. In

short, Covid-19 and the global response to it not only reshaped material
realities but also became firmly embedded within political, social and
cultural imagination.
However, a global pandemic should not have been a surprise. History
is littered with examples of pandemics and plagues and, over the last
century, a surprisingly high number of epidemics and pandemics have
claimed the lives of millions.4 From the Spanish flu of 1918 through
to Acquired Immune Deficiency Syndrome (AIDS), Severe acute respi-
ratory syndrome (SARS), Middle East Respiratory Syndrome (MERS),
Swine Flu, Ebola, Zika virus and more, the last 100 years have encoun-
tered new forms of disease that have often been transmitted from the
animal kingdom to humans and resulted in a wide range of infection,
illness and death. However, the emergence of Covid-19 in late 2019 and
early 2020, principally in the Chinese province of Wuhan, seemed to
catch many by surprise.5 Within a matter of weeks, Europeans who had
been aware of SARS, MERS, Zika virus and other recent pandemics—
yet not directly affected in any meaningful way—went from paying little
attention to news reports of a new respiratory virus in China to trans-
ferring work online, gearing up for home-schooling and preparing to
enter an unprecedented lockdown. From its origins in China, Covid-
19 quickly spread across trade and travel routes through to Europe
and the United States of America (USA), and by 11 March 2020, the
World Health Organization (WHO) had declared a global pandemic.6
Within weeks, most countries across the world were reporting cases of
the virus and governments had enacted a range of restrictive public health
measures including social distancing and working from home, enshrined
through emergency legislation, to prevent the spread of infection and
insulate healthcare systems. For much of the world, this involved the
curtailment of freedoms and liberties in unprecedented ways.
This book offers a critical account of lockdown policies and employs
a social harm framework to consider the implications of sustained

4 Honigsbaum (2020).
5 Zizek (2021).
6 World Health Organization (WHO) (2020).
Another random document with
no related content on Scribd:
 Niin, tottakin! Mitään hyvää
en naisissa nähdä voi,
kun silmäni ei jätä jyvää,
joka katseeni lumpehen loi.

Kevätlempeni muistojen huntu

on silmäni sulkenut.
Sitä tummaa verhoa kantain
olen vuosia kulkenut.

Läpi verhoni neitoset nuoret

kuin Tuonelan haamut nään.
Ei ota minun rintani tulta,
jos miten sitä isketään.

Ken iskisi rintani liekkiin, repis verhoni tumman pois, oi,

lauluni kaunehin, parhain ylistykseksi hälle sois!

Olin minäkin riemukas kerran.

Olin minäkin riemukas kerran, kun kuohuin lempeä! Mut

riemuni kesti sen verran kuin höyhen lehdellä.

Pois lenti se kallehin kulta

kuin lintunen ollut ois.
Ja lehdeltä höyhenen hienon
surun kyynele huuhtoi pois.

Käki, kertovat, kukunnallaan punapilkkuja lehdille luo. Kesä

konsa on kehkeimmällään kai uuden se riemun tuo.
Yksinäisen huokaus.

Kulen yksin rannalla maailman elon polkua yksinäistä. Sulo

puuttuvi hetkistä riemunkin, haen turhaan lohtua murheihin.
Ja kun joudun taistossa turmahan, käsi ystävän ei sitä väistä.

Oi, jos olis ystävä yksi vain, joka vilpitön oisi ja luja! Hän
lohduksi murheessa ennättäis, ilon siiville sieluni lennättäis, ja
määrähän meidät viedä vois myös hairahduksien kuja.

Uro yksi jos taistossa kohlun sais,

sen toinen kohta jo kostais.
Jos yhdeltä vieras voiton veis,
niin voitolla kaksi taisteleis.
Ja yksi jos kaatua keikahtais,
sen toinen pystyhyn nostais.

Jos kohtalo kaataisi kummatkin ja syytäisi syrjään tieltä, me

painautuisimme kyljikkäin, verin toinen toistamme lämmittäin
sulostaisimme päivät tummatkin kahen soittaen lemmenkieltä.

Hengen voima.

Kuin hongan siemen pienonen on itu hengen ikuisen. Sen

tuuli puhalluksellaan voi saada irti rungostaan.

Ei mikään ihmismahti vois

siementä siltä ryöstää pois.
Ei tuulikaan voi rajottaa
mihinkä siemen sinkoaa.

Maa peittää pienen siemenen

ken arvaa kätköpaikan sen?
Ja sirkka piennä sirkoaa,
ei ihmetyttäin maailmaa.

Se versoo hiljaa juurestaan,

niin harva tainta huomaakaan.
Vaan katso kasvun tulokset
sä suuret vuosisataiset!

Kas, suuri honka humajaa

ja hohajaa ja kumajaa
sijalla pienen siemenen,
mi kasvoi hiljaa versoen!

Käy käki siihen kukkumaan

ja lintu pesän laadintaan,
ja siemeniä miljoonin
se sirottelee tuulihin.

On pieni siemen hongalla, vaan siitä syntyy suuria. Ja kuni

honka humuinen on voima hengen ikuisen.

Ihmisten elon-ihanteet.

Itäinen "taivon pojan" valtakunta on sillään seissut vuosin

tuhansin, on seissut lailla laakson umpilammen ja
ummehtunut leväsammalin.

On muuttumaton siellä yhteiskunta,

on muuttumaton side kastien,
ja polvet nousevaiset muuttumatta
elävät lailla polven entisen.

Ja henki rientämättä, lentämättä

vain kylpee ahtahassa ammeessaan,
ja ihmiskuoron taaja kokonaisuus
se kantaa äänetönnä kahleitaan.

Ei elämätä olo liikkumaton, —

on elo liikettä ja toimintaa,
on lakkaamatta käyvää kehitystä,
menoa kohden aikaa tulevaa.

On elo ylenevää edistystä, — idässä tiedämme sen

puuttuvan, mut on se rientoisilla länsimailla ylennyt ihanteeksi
toiminnan.

***

Oi, helleenien elon ihanuutta! Se kansa kauneutta palveli,

sen nosti tähdeksensä kirkkaimmaksi ja siksi elon, kuolon
muovasi.

Ja kauneuden tähti taivahasta

yleni Rooman kuulu valtio;
inehmo heistä kuului valtiolle
ja sille miehen toimi, taistelo.
 Se valtakotka lensi kaaarisiivin,
maailman kautta lensi tunnetun;
se kokoeli kansat hajanaiset
tähtäämään uuden aamun nousuhun.

Ja aamu koitti. Kautta kristinuskon

avautui ihmisille ihmisyys,
ja veljeslemmen ruskovälkkehissä
väreili ihmishengen hämäryys.

Mut keskiajan musta munkkikunta

vei aamukoiton taakse pilvien;
kai ei lie ollut valmis ihmiskunta
omaamaan sitä soppiin sydänten.

Inehmo sekasorron myllerrystä

sai laaksossansa kauvan itkeä;
vain yltä vuorten veljeyden usko
kimalsi hälle kaihon tähtenä.

Jo koitti uuden ajan aamurusko;

se ihmisyyden maahan palautti.
Ja vapaa aatos on se uusi usko,
jonk' ihmiskunta sai sen lahjaksi.

Nyt "terve järki" elonohjat otti,

se mielet, kielet riensi tutkimaan
ja vaati vapautta ihmiselle
kuin jumalalle, olla Valtonaan.

Vapaaksi päässyt tutkivainen järki

syvälle syöksi luonnon uumeniin,
maapallon kiersi riemukarkelossa
ja karkeloiden lensi taivaisiin.

Ja ylväs, uljas oman voiman tunto

isoa nähtäväksi luonut on;
sen hedelmää on rikkaus ja riista
ja ihmistahdon valta suunnaton.

Vaan vallan veivät harvat voimakkaimmat,

ne tohti tehdä kuinka tahtoivat;
peloksi pienemmille, heikommille
ne keksi pantsarlaivat, kanuunat.

Niin vaille luontaisinta tyydytystä

jäi heikon henki, hento ruumiskin;
orjiksi jäivät, vaille vapautta
tuhannet pienet suurten jalkoihin.

Ne kauvan vaikersivat voihkaellen, ne kauvan kaihosivat

onneaan, ne kauvan kujersivat tolkutonna isojen kulkiessa
kulkuaan.

***

Mut aika herättävi heikommatkin, se herättävi henget

kaikkien. On tullut nousuaika tuhansille, ne valveutuvat kilvan,
hälisten.

Ne valveutuvat nuorra, voimakassa,

palaen halustansa taisteluun;
ne on kuin laava kallioitten alla,
se kunnes löytää tulivuoren suun.
 Oi, missä on se aukko löyttävissä
mi laavan vuoren alta kohottaa?
Oi, missä aikamme on johtotähti,
johonka vuoren liekki leimuaa?

"Hei, leipää jokaiselle nälkäiselle,

tasainen yhteisonni kaikille!
Ja voima, toteuttaa ne vaatimukset,
on yhteenliitynnässä voima se?"

Näin tielle sortuneitten pienten joukon nyt kaikkiyhteisyyttä

vaaditaan, inehmot taikinaksi taputellen näin niistä suuri leipä
leivotaan.

***

Vaan hengen vapautta ihmisiltä sen leivän kuoret ei saa

rajottaa; ei taivahisen liekin leimahdusta saa sydämistä
multaan vajottaa!

Ei! Mutta jokahinen ihmisrinta

nyt täytyy vapautehen nostattaa,
niin että ikihenki heikoimmankin
omalla kielellänsä soida saa!

Jokaisen halajaisin rinnastansa

säveltä eheätä soittavan,
sen tuovan erikoisin vivahduksin
valtaavaan kuoroon kaiken maailman.

Ja koko ilmollisen ihmiskunnan

sopivan uskon yhteen sointumaan:
itäiset kansat liittyy mietteinensä
eloisten länsimaitten liikuntaan.

Ja vapaa aatos viettää vihkijäiset

keralla helleenien ihanteen:
totuuden kietoo kauneus sylihinsä,
runotar uinuu tieteen vuoteeseen.

Ja ehjän, onnellisen yhteiskunnan, sen rakentavat ehjät

ihmiset: ei Rooman, mutta taivon valtakunnan voi luoda
maahan ihmisveljekset.

***

On määränämme suuri sopusointu sisällä ihmisten ja

kansojen — ja sopusointu koko ihmiskunnan keralla maan ja
taivon tähtien.

Se määränpää on tiessä tietehemme

ja sille soipi helke kantelon,
se korkehin on johto toimintamme,
ihannetähti elämän se on.

Oi, sopusoinnun kirkas aurinkoinen,

mi loistaa meille pimeässäkin,
yhäti loistaa yltä sekasorron,
samana säilyy tuhatvälkkehin!

Sen loiste konsa koko ihmiskunnan kaihoovat mielet kaikki

tenhoaa, oi, silloin ihanasti kimmellellen kaikille onnen aamu
ruskottaa!
Harrastus.

Uros uljas ja neitonen vieno, ojan luoja ja johtaja maan,

tule yksilön, yhteiskunnan sopusointua harrastamaan!

Jos ylväintä, halvinta tointa

tämä harrastus johdattaa,
saa silloin kaikista niistä
tosionnea kansa ja maa.

Majan pienen ja mahtavan linnan

saa rikkaaksi harrastus,
kodin helmassa henkivi siitä
ilo suuri ja siunaus.

Se rintahan lämpöä hellää ja valoakin heijastaa, se mielihin

maatuneihin ikiriemua seijastaa.

Vapau

Oi, vapaus, suuri ja ihana, sulla suuret on riemut ja

suloisuudet! Vaan ken sinut oikein omistaa, sillä suuret on
huolet ja velvollisuudet.

Hänen täytyvi sinua säilyttää

jalon sielun jaloilla pyrinnöillä
ja valvoa, ett' olis vapaus
koko kansalla, kaikilla yksilöillä.
 Vain silloin yksilö vapaa on, kun vapaata kansa on
kauttaaltansa. Mut kansa ei saavuta vapauttaan, jos maailma
vailla on vapauttansa.

Totuus.

Totuus vaikka on ainovanha, aina se siltä on uusi —

niinkuni uusia lehviä kukkii vanha aarnikuusi.

Aamulla varjosta kuusen latva

päivähän nousevi, nähkää!
Kas, toden huippukin mullasta mannun
ikuisuuteen tähtää!

Päivällä tämä sivu kuusesta loistaa,

tuon sivun lehvät varjoo.
Tosikin vain osan itsestänsä
silmälle nähdä tarjoo.

Illalla aurinko kuusesta latvan

viimeiseksi kultaa.
Huiput hohtavat muinaisuuden,
emmekä muista multaa.

Syksyn yössä aarnikuusi

pimeähän peittyy.
Totuus aina on olemassa,
vaikka se mielestä heittyy.
 Kuusen lehviltä kevään lämmin
sulaa talven lunta.
Todenkin uudesti kirkkahana
löytävi ihmiskunta.

Niinkuin kummulla uusia lehviä kukkivi aarnikuusi, niin tosi,

vaikka on ainovanha, alati siltä on uusi.

Valhe ja totuus.

Valhe se loistoa, kiiltoa etsii, yllensä verhovi välkkyvät

vaipat, jotta se tenhoisi ihmisten silmät, etteivät huomaisi sen
sisäpuolta kuinka se tyhjä ja ontto on.

Totuus kuortansa kelsiä koittaa, yltänsä riisuvi mutkaisat

muodot, niin että silmämme selvemmin nähdä voisivat
puhtaalta sen sisäpuolta suuret ja kirkkaat helmyet.

Turhia kysymyksiä.

Miksikä alati maailmassa vaihtuvi yö ja päivä? Miksikä

verhona totuudenkin väihkyvi valheen häivä?

Miksikä hyvänkin ympärillä

on niin paljo pahaa?
Miksikä särkynyt sekasorto
sydänten sointua sahaa? —
 Vaiti! Turhaan tuhat kertaa teen nämä kysymykset. Ei pysty
juuriin olemuksen älyni yllätykset.

Oikeus.

Oikeus ylevä, suuri on kuni jykevä tammi, joka voi valossa

vasta, valossa ja lämpimässä suoravarreksi selitä,
iaajalehväksi levitä.

Onnemme asunto.

Ei asu elämän onni taivahissa, tuulosissa, ei vesissä, ei

kukissa eikä muissa muotoloissa.

Tuolla onnemme asuvi sydämessämme syvällä,

tuntehettaren tuvassa, hengettären huonehessa.

Karkaiseva kärsimys.

Ei terästy raisu rauta, teräs kirkastu, teroitu, jos ei ensin se

puristu vetten, liekkien välissä.

Lapsi ei tule uroksi, yrkä mieheks ylene, jos ei taistossa

terästy, kärsimyksissä karaistu.
KANSALLISIA LAULUJA.

Pohjolan huhtikuu.

Sinivalkonen taivas,
lumivalkonen maa
helopäivästä taivon
suloloistehen saa!
Niin läikkyvä leuto on viileä sää,
jää päivässä välkkyen kimmeltää,
ja kaukana äärellä vainion
lumenhohtavat huiput vuoriston
yläilmahan yllättää!

Sinivalkonen taivas,
lumivalkonen maa
helopäivästä taivon
suloloistehen saa!
Koko maa ihan huikean kirkas on,
valo väräjävi lehvillä kuusiston,
valo väräjävi, palajavi leivonen
ja livertävi, lurittavi riemuiten
yläilmahan kiemurtain!

Jos mulla olisi —

 Jos mulla olisi leivosen siivet, en minä olisi täällä: livertäen
lentäisin luokse Herran ylhäällä pilvien päällä.

"Herrani", livertäisin hänelle siellä,

"tunnetko Wäinölän kansan?
Miksikä sille sä heittää annoit
vierahan viekkaan ansan?"

Oi, miten palavasti rukoileisin

sydämestä hartahasta:
"Suo säde kansalle kärsivälle
valostasi kirkkahasta!"

Herrani kuulisi, jos minä pyytää

oikein hellästi voisin.
Herrani armoa henkivän viestin
maahani sitte mä toisin. —

Kansani, katsele taivahalle sinisillä silmilläsi! Nouskosi itse

sä luokse Herran veisaten virsiäsi!

Mihin suuntaan?

Orot niityllä hirnuvat korskuen, palo mielemme viehtävi

sinne. Me lentäen riennämme ratsaillen ja kiidämme kilvaten,
riemuiten — mut minnekä, minnekä, minne?

Oi, vielähän taistelutantereet

Ovat taatoilta tallella meille!
Ja vielähän viettävät mantereet
ja vielähän viehtävät välkeveet
sydänsyitämme uusille teille!

Koko kansan me tahdomme kohottaa

hyvän, oikean kukkuloille!
Sen mieli ja kieli kun vapaaks' saa,
Se suurena kuorona kohahtaa
sopusointujen soitelmoille!

Koko kansan me nostamme oikeuteen,

joka miehen naisen ja lapsen!
Me kutsumme hellään veljeyteen
ja vapauteen tasa-arvoiseen
joka nuoren ja harmaahapsen!

Tätä työtä me tyynenä toimimme,

joka tointamme harkiten tarkoin.
Mut muutakin vaativi sentään se:
sydän-intoa, tarmoa tahdolle,
kiven rouhua vahvoin harkoin.

Työ itse se tarmoa kasvattaa ja kansassa kasvun voimaa.

Mut kerta kun työmme valmiiks saa, ei ole ken väärästä
vaikertaa ja sorrosta veljeä soimaa.

Tulkaa ja katselkaa!

Oi, tulkaa käykää ja katselkaa mun maatani, vanhat ja

nuoret! Kas, rannoilta järvien välkkyväin ylös kaartuvat uljaat
vuoret!

Mäen rinteillä runsaina rehottaa

kotilehdot ja kuusikot taajat
ja taustalla lehtojen, vuorien
kovat korvet ja hongikot laajat.

Salon korvessa koppelo kotkottaa,

jänö, karhu ja hirvikin hyppii.
Joka paikassa juoksevat, siivekkäät
elinvoimia luonnosta nyppii.

Kotikansani vakaa ja järkkymätön,

syvämielinen, miettiväinen,
se tarmolla maatansa viljelee,
maa vaikkapa onkin jäinen.

Kevätkaskissa liekkejä leimuaa,

kotirannoilla laihoja loistaa,
hakalehdoissa karjojen kellot soi,
kodit piirtonsa lahdessa toistaa.

Kohukoskissa jyskyen tehtaat käy,

salot pyssyjen kaikuja paukkaa,
venot, laivatkin aaltoja vellovat,
tuliorhit kangasta laukkaa.

Ja hermoina sähköjohdot käy

maan aivoista jäntereihin,
ja tieteemme taivasta tahdittaa,
luo taiteemme kukkia teihin.
 Mäkihaavikon keinuilla kisaillaan,
viriaalloilla nuoriso laulaa.
Sitä ei voi äänettä kuunnella,
sitä itsekin täytyvi laulaa!

Kotikantelo kaunonen kasvattaa

helokirkasta sointujen viljaa.
Surusointuista on se ja vienoa —
sitä täytyvi kuunnella hiljaa.

Oi, kansani, henkesi siiville

kotikantelo kallis nosta,
tuo pöydälle pirtin se helkkymään,
sen kärsimät kohlut kosta!

Ylös nosta se kaunosti kaikumaan, niin henkesi nostaa se

myötään! Ja silloin mielesi puhtainnaan voi tehdä kauneinta
työtään.

Kansanrakkaus.

Kuin aurinko aamulla taivahalle, niin nouskosi

kansanrakkaus, ja tavalla auringon kaikkialle sä levitä lämpösi
runsaus!

Kuin koitar aamulla kuusikoitten

yli yöhyen häivään sajastaa
ja sitten ruskona lehtoloitten
ja kuusten latvahan kajastaa —
 Ja ruskosta taivahan rantamalta
terä kirkas punasena pilkahtaa,
käy kaartansa, usvia kaikkialta,
joka laaksonkin pohjasta hajottaa —

Ja hallan hyytämät niityt, pellot

taas lietsovi vireänä vihertämään
ja herättävi heimojen siskot, vellot
ylös työhön: kyntöön ja kylväntään.

Ja hellästi hivuttavi kaiken kansan

sulolämpöönsä, loistoonsa sulkeumaan,
siten johtaen silmistä surman ansan
sen riemuhun, onneen ja kunniaan —

Niin, niinkuin aurinko taivahalle, niin nouskosi

kansanrakkaus, ja tavalla auringon kaikkialle sä levitä lämpösi
runsaus.

Kristalli.

Oi kansani kalliin henki kuin kristalli kirkas on! Kuin kristalli!

Mutta se vielä niin kovin on muodoton.

Hyvä luoja jos mestarin loisi, joka särmiön siitä sais,

tuhatvälkkehin ympäri maata se päivyttä heijastais.
 Viljelysoppia.

I.

Kovin paljo se tarhuri harhaa. joka laatii kukkatarhaa kedon

kumpuhun karheaan, jota tunne ei laisinkaan.

Kovin paljo te hairahdatte, kun kansaa valistatte, sydän

vaikka on teillä sen kuin suljettu kirjanen.

II.

Mitä voipi se tarhuri voittaa, joka kasveja kastella koittaa, mut

unhotti perkata maan, johon istutti kasviksiaan.

Mihin joudumme valistustyössä, valo vaikkakin liehuu yössä,

jos rinnasta kansamme ei leimua liekki se.

III.

Älä, tarhuri, vieraasta maasta tuliruusuja tarhaasi raasta! Ei

etelän ruusunen kuki hallassa pohjoisen.

Älä, kansani, vieraasta maasta ihanteita ja aatteita raasta!

Hymy, nauru ei vierasten sovi kyynelen suihkeeseen.

IV.

Miten, tarhuri, kukkasen tehnet, jos ensin et varren ja lehdet

ylös kummusta kasvata — nehän versovat kukkia?
 Miten kukkivi kansani henki, jos vartta ja lehtiä ensin ei
hellästi hoidella, ylös mullasta nosteta?

V.

Puutarhuri, tunne maasi, sitä viljele, kasvikkaasi sen rinnassa

kasvata, kunis versoo se kukkia!

Kotikansani, itsesi tunne, sydänsyistäsi tutki kunne sun

täytyvi suunnata tie, joka matkasi määrään vie!

Herrasluontoa.

Olipa puisto pienokainen vierellä herraskartanon ja polku

jäykkä, kaavamainen välissä penkkilöitten on.

Puut vahtii tietä rivissänsä

kuin haarniskoidut sotilaat,
ja saksittuina yrmillänsä,
on pensasaidat pullokkaat.

Ja nurmen, joka vehmahasti

yrittää nousta kukkimaan,
puutarhuri sen nokkelasti
koneella niittää oraassaan.

Ja hovin herra mahtavasti

kuin laiva kulkee polkua.
On sillä rouva rinnallansa
kuin aika auma pellolla.

Kas, siinä sitä on sivistystä, on varakkuutta, arvoa! He

etsivät nyt virkistystä — nähkääpäs! — luonnon helmasta…

Kansanmielinen.

Henttuni hieno on herraslapsi, vaikkei se siltä näytä, vaikkei

se veitikka itseänsä yhtään ylväästi käytä.

Kyllä se taitaisi ruotsinkieltäkin, vaikka se ei sitä solkkaa;

taitaa se valssitkin, vaikka se hippaa vekkulipietun polkkaa.

Pennin saimme

Pennin saimme me perinnöksi sekä vähä rantaluhtaa. Itse

me korpehen peltoja teimme itse ohjaten juhtaa.

Pennin saimme me perinnöksi vanhoilta taatoiltamme —

sittenkin varkaat vahtailevat meidän rikkauttamme.
*** END OF THE PROJECT GUTENBERG EBOOK KANSA JA KANNEL
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