Surrealism In Omar’s Antisemitism

  • KathJuliane
    March 10, 2019 @ 12:26 pm

    Not meant for the eyes and ears of the Goyim

    ~~~*~~~

    Unz Review: A Review of “Revolutionary Yiddishland: A History of Jewish Radicalism”

    [Or as Russia Insider put it, “1983 Book by Jewish Historians Celebrates Jewish Role in Mass Murder of Russians Under Bolshevism”

    “Trotsky was feted by Jews worldwide as ‘an avenger of Jewish humiliations under Tsarism, bringing fire and slaughter to their worst enemies.’[A16]”]

    Brenton Sanderson

    Part 1 of 3:

    Alain Brossat and Sylvie Klingberg’s Revolutionary Yiddishland: A History of Jewish Radicalism was first published in France in 1983. A revised edition appeared in 2009 and an English translation in 2016.

    Intended for a mainly Jewish readership, the book is essentially an apologia for Jewish communist militants in Eastern Europe in the early to mid-twentieth century.

    Brossat, a Jewish lecturer in philosophy at the University of Paris, and Klingberg, an Israeli sociologist, interviewed dozens of former revolutionaries living in Israel in the early 1980s.

    In their testimony they recalled “the great scenes” of their lives such as “the Russian Civil War, the building of the USSR, resistance in the camps, the war in Spain, the armed struggle against Nazism, and the formation of socialist states in Eastern Europe.”[A1]

    While each followed different paths, “the constancy of these militants’ commitment was remarkable, as was the firmness of the ideas and aspirations that underlay it.” Between the two world wars, communist militancy was “the center of gravity of their lives.”[A2]

    While communism in Europe in the early- to mid-twentieth century was characterized by economic dysfunction, systematic oppression, summary executions, and the elimination of entire ethnic groups, Brossat and Klingberg wistfully recall it as a time when European Jewry “failed to achieve its hopes, its utopias, its political programs and strategies.”

    Instead, the messianic dreams of radical Jews were “broken on the rocks of twentieth-century European history.”

    A product of their ethnocentric infatuation with the “romance” of Jewish involvement in radical political movements, Revolutionary Yiddishland is Brossat and Klingberg’s hagiographic attempt to resurrect a history that is today “more than lost, being actually denied, even unpronounceable.”

    The unstated reason for this omission lies in the determination of Jews to absolve their co-ethnics of any responsibility for the crimes of communism, and to ensure the advent of German National Socialism is always framed in a way that conduces to a simplified narrative of saintly Jewish victimhood and German (and by extension White European) malevolence.

    Maintaining this narrative is supremely important for the legions of Jewish “diversity” activists and propagandists throughout the West, given the status of “the Holocaust” as the moral and rhetorical foundation of today’s White displacement agenda.

    Invocation of this narrative is reflexively used to stifle opposition to the Jewish diaspora strategies of mass non-White immigration and multiculturalism.

    By contrast, free discussion of the Jewish role in communist crimes undermines Jewish pretentions to moral authority grounded in their self-designated status as history’s preeminent victims.

    This polarity accounts for the fact that, since 1945, over 150 feature films have been made about “the Holocaust” while the number of films that have been made about the genocide of millions of Eastern Europeans can be counted on one hand — and none have been produced by Hollywood.

    The critical importance of suppressing discussion of this unsavory aspect of Jewish history was underscored by Daniel Jonah Goldhagen in his 2013 screed The Devil That Never Dies: The Rise of Global Antisemitism (reviewed here).

    For Goldhagen, any claim Jews were responsible for the Bolshevik Revolution and its predations is a “calumny,” and morally reprehensible because “If you associate Jews with communism, or worse, hold communism to be a Jewish invention and weapon, every time the theme, let alone the threat, of communism, Marxism, revolution, or the Soviet Union comes up, it also conjures, reinforces, even deepens thinking prejudicially about Jews and the animus against Jews in one’s country.”[A3]

    It is therefore imperative the topic remain taboo and discussion of it suppressed — regardless of how many historians (Jewish and non-Jewish) confirm the decisive role Jews played in providing the ideological basis for, and the establishment, governance and administration of, the former communist dictatorships of Central and Eastern Europe.

    In a recent article for the Jewish Telegraphic Agency, journalist Cnaan Liphshiz, while noting that the Goldhagen approach of absolute denial constitutes “a logical strategy” for Jews, admits the facts do “reaffirm in essence” the assessment of those like “promoter of Holocaust denial” Mark Weber who observed that: “Although officially Jews have never made up more than five percent of the country’s total population, they played a highly disproportionate and probably decisive role in the infant Bolshevik regime.”

    Liphshiz notes how Russia’s main Jewish museum has, since 2012, “tackled head on the subject of revolutionary Jews” in an exhibition that “underlines unapologetically how and why Jews became central to the revolution.”

    Knowing that outright denial of the pivotal Jewish role in the Bolshevik revolution and the murderous regimes it spawned is intellectually untenable, a growing number of Jewish historians concede the point, but insist this leading role was morally justified because it was essentially “defensive” in nature.

    Thus, while freely admitting Jews had “an outsized role in the revolution,” Boruch Gorin, chairman of Moscow’s Jewish Museum and Tolerance Center, insists that “there were very good reasons for this,” with “anti-Semitism” being foremost among them.

    For Gorin, the revolution, while offering “Russia’s Jews many opportunities, equal rights and education and a chance to fill the vacuum left by the elite that was forced into exile,” most importantly offered a haven from a “wave of pogroms” in the Ukraine and elsewhere that “some historians call a dress rehearsal for the Holocaust.”

    According to this conception, a Jew in 1917 “had two choices: revolution or exile.”

    Andrew Joyce has explored how Jewish historians and activists have distorted and weaponized the history of “pogroms” in the former Russian Empire.

    The mythos forged around these events, crystallized in the Russo-Jewish Committee’s propaganda pamphlet The Persecution of the Jews in Russia (1881) and reporting in Jewish-controlled newspapers throughout the West, was pivotal in accelerating the development of modern, international Jewish politics.

    This narrative revolves around certain claims: that Jews were oppressed for centuries in Russia; that the Pale of Settlement was a virtual prison; that tsarist authorities actively organized and directed pogroms; that pogroms were genocidal and extremely violent in nature; and that Russians were uncivilized and barbaric savages.

    Contemporary Jewish historians like Simon Sebag Montefiore continue to credit lurid tales of pogroms where Jews were “massacred in such gleefully ingenious atrocities — disemboweled, dismembered, decapitated; children were cutleted, roasted and eaten in front of raped mothers.”[A4]

    Joyce notes how the dissemination of such pornographic accounts were key to ensuring “that mass Jewish chain migration to the West went on untroubled and unhindered by nativists.

    After all, wasn’t the bigoted nativist just a step removed from the rampaging Cossack?”

    Uncritically drawing on this bogus narrative, establishment historians typically ascribe the pogroms to irrational manifestations of hate against Jews, tsarist malevolence, the pathological jealousy and primitive barbarity of the Russian mob, and the “blood libel.”

    The real underlying causes of peasant uprisings against Jews, such as the Jewish monopolization of entire industries (including the sale of liquor to peasants on credit), predatory moneylending, and radical political agitation, are completely ignored, despite tsarist authorities having repeatedly expressed alarm over how “Jews were exploiting the unsophisticated and ignorant rural inhabitants, reducing them to a Jewish serfdom.”[A5]

    Initiatives to move Jews into less socially damaging economic niches, through extending educational opportunities and drafting Jews into the army, were ineffective in altering this basic pattern.

    With this in mind, even the revolutionary anarchist Mikhail Bakunin concluded that Jews were “an exploiting sect, a blood-sucking people, a unique, devouring parasite tightly and intimately organized … cutting across all the differences in political opinion.”[A6]

    In Revolutionary Yiddishland, Brossat and Klingberg posit the “Jewish Bolshevism as morally justified ethnic self-defense” thesis, insisting that “anti-Semitism” was “an insidious poison hovering in the air of the time” that comprised “the sinister background music to the action of the Yiddishland revolutionaries.”[A7]

    The real causes of anti-Jewish sentiment among the native peasantry are, once again, comprehensively ignored.

    Rather than seeing Jewish communist militants as willing agents of ethnically-motivated oppression and mass murder, the authors depict them as noble victims who tragically “linked their fate to the grand narrative of working-class emancipation, fraternity between peoples, socialist egalitarianism” rather than to “a Jewish state solidly established on its ethnic foundations, territorial conquests and realpolitik alliances.”[A8]

    In other words, they mistakenly held communism rather than Zionism to be best for the Jews.

    Determined to absolve their co-ethnics of any culpability for communist crimes, Brossat and Klingberg assure us that the militancy of their informants “was always messianic, optimistic, oriented to the Good — a fundamental and irreducible difference from that of the fascists with which some people have been tempted to compare it, on the pretext that one ‘militant ideal’ is equivalent to any other.”[A9]

    In other words, tens of millions may have died because of the actions of Jewish communist militants, but their hearts were pure.

    Regarding such arguments, Kevin MacDonald observed how Jewish involvement with Bolshevism “is perhaps the most egregious example of Jewish moral particularism in all of history.

    The horrific consequences of Bolshevism for millions of non-Jewish Soviet citizens do not seem to have been an issue for Jewish leftists — a pattern that continues into the present.”[A10]

    Jewish participation in Bolshevism as ethnic revenge

    That their motivations were far from pure, and that ethnic animosity and desire for revenge were key factors driving the large-scale Jewish support of, and participation in, communist movements was obvious to the Jewish historian Norman Cantor who made the following observation:

    “The Bolshevik Revolution and some of its aftermath represented, from one perspective, Jewish revenge.

    During the heyday of the Cold War, American Jewish publicists spent a lot of time denying that — as 1930s anti-Semites claimed — Jews played a disproportionately important role in Soviet and world Communism.

    The truth is until the early 1950s Jews did play such a role, and there is nothing to be ashamed of. In time Jews will learn to take pride in the record of the Jewish Communists in the Soviet Union and elsewhere. It was a species of striking back.[A11]”

    Continued: http://www.unz.com/article/a-review-of-revolutionary-yiddishland-a-history-of-jewish-radicalism/

  • Source Article from http://www.realjewnews.com/?p=1350

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