Ett väldigt ämne, där en hel del intressant forskning skett under senare år med ett allt större arkivmaterial att granska efter bolsjeviksystemets sammanbrott. Nobelpristagaren i litteratur, Alexander Solsjenitsyn, har skrivit vad som tycks vara ett storverk om de komplexa och ofta ömsesidigt fientliga relationer den ryska majoriteten haft med den under tsarepoken länge diskriminerade och ibland pogromiserade judiska minoriteten, och vilken roll judiska befolkningsskikt kom att spela i den bolsjevikiska terrorn efter 1917 års statskupp:
http://vho.org/tr/2004/3/Strauss342-351.html
"---Is Russia a land of criminal perpetrators? Solzhenitsyn denies it as strongly as he rejects the concept of collective guilt in general, and the rejection pertains to both the Large People (the Russians) as well as the Small People (the Jews). And who were the victims? The overwhelming majority were Russians. Those shot in cellars, those burnt to death in the cloisters, those drowned in river boats, those hanged in the forest; officers, peasants, aristocrats, proletariats, the anti-anti-Semitic bourgeois intellectuals – Russians mostly, but others as well. The "hangmen of the Revolution," the crimes they try to justify with internationalism, transformed their "dirty revolution" into what Solzhenitsyn calls an "antislav" revolution. No, the Nobel Laureate Solzhenitsyn emphasizes, the Cheka-Lubyanka-Gulag holocaustic perpetrators could not possibly be a Slavic people (p. 93)
On page 233 of Nolte’s Der Kausale Nexus is an early confirmation of Solzhenitsyn’s theses. The German historian is convinced that the term "Jewish Bolshevism" is not simply an invention made for crude political purposes, but that it is historically well-founded and not to be expunged from history "regardless of how terrible the National Socialist consequences were". Nolte draws a parallel to the other contrary, ideological postulate:
"Only when it has not been excluded and made a taboo beforehand can ‘Auschwitz’ escape the danger that now threatens it, namely, that by being isolated from ‘Gulag’ and the conflict between the two ideologically driven States (Germany and the Soviet Union) it becomes not a lie, but a myth that contradicts history."
Is Solzhenitsyn the first historian to examine the dark year of 1918 scientifically? About a decade ago, the Russian Jewess Sonya Margolina, daughter of a Bolshevik of the Lenin-Stalin era, wrote about the crimes committed by the Bolsheviks and the part the Jews played in them. The horrors of the Revolution and the Civil War are "closely bound to the image of the Jewish commissar," she writes in Das Ende der Lügen (The End of the Lies), published in 1992 by Siedler Publishers in Berlin. Her book bore the shocking subtitle The Russian Jews – Perpetrators and Victims at the Same Time. Sentences appear in the chapter "Jews and Soviet Power" whose validity Solzhenitsyn now confirms. "In the first years after the revolution the Bolsheviks and the Jews at their side ruled Russia with the cold sweat of fear on their brows," Margolina writes. One thing remained very clear in the minds of the actors: if the red hangman’s rope around the neck of the people were ever to be loosened, "the Jewish Bolsheviks would be the first candidates for the scaffold."
Where was God in Lubyanka? In Kolyma? On the White Sea Canal project? Aleksandr Solzhenitsyn, in the sense of one of Dostoyevsky’s God-seekers a homo religious, does not even ask that question. He wants to know, as does Margolina, why Russia’s Jews were both the perpetrators and victims alike during the Bolshevik century? At the onset of the third millennium this 84-year old – the public conscience of Russian culture – understands the first precept of historical revisionism in a Russia unsullied with political correctness, namely, he who breaks through the fire wall surrounding the ‘Jewish question" is sovereign.---"
http://vho.org/tr/2004/3/Strauss342-351.html
"---Is Russia a land of criminal perpetrators? Solzhenitsyn denies it as strongly as he rejects the concept of collective guilt in general, and the rejection pertains to both the Large People (the Russians) as well as the Small People (the Jews). And who were the victims? The overwhelming majority were Russians. Those shot in cellars, those burnt to death in the cloisters, those drowned in river boats, those hanged in the forest; officers, peasants, aristocrats, proletariats, the anti-anti-Semitic bourgeois intellectuals – Russians mostly, but others as well. The "hangmen of the Revolution," the crimes they try to justify with internationalism, transformed their "dirty revolution" into what Solzhenitsyn calls an "antislav" revolution. No, the Nobel Laureate Solzhenitsyn emphasizes, the Cheka-Lubyanka-Gulag holocaustic perpetrators could not possibly be a Slavic people (p. 93)
On page 233 of Nolte’s Der Kausale Nexus is an early confirmation of Solzhenitsyn’s theses. The German historian is convinced that the term "Jewish Bolshevism" is not simply an invention made for crude political purposes, but that it is historically well-founded and not to be expunged from history "regardless of how terrible the National Socialist consequences were". Nolte draws a parallel to the other contrary, ideological postulate:
"Only when it has not been excluded and made a taboo beforehand can ‘Auschwitz’ escape the danger that now threatens it, namely, that by being isolated from ‘Gulag’ and the conflict between the two ideologically driven States (Germany and the Soviet Union) it becomes not a lie, but a myth that contradicts history."
Is Solzhenitsyn the first historian to examine the dark year of 1918 scientifically? About a decade ago, the Russian Jewess Sonya Margolina, daughter of a Bolshevik of the Lenin-Stalin era, wrote about the crimes committed by the Bolsheviks and the part the Jews played in them. The horrors of the Revolution and the Civil War are "closely bound to the image of the Jewish commissar," she writes in Das Ende der Lügen (The End of the Lies), published in 1992 by Siedler Publishers in Berlin. Her book bore the shocking subtitle The Russian Jews – Perpetrators and Victims at the Same Time. Sentences appear in the chapter "Jews and Soviet Power" whose validity Solzhenitsyn now confirms. "In the first years after the revolution the Bolsheviks and the Jews at their side ruled Russia with the cold sweat of fear on their brows," Margolina writes. One thing remained very clear in the minds of the actors: if the red hangman’s rope around the neck of the people were ever to be loosened, "the Jewish Bolsheviks would be the first candidates for the scaffold."
Where was God in Lubyanka? In Kolyma? On the White Sea Canal project? Aleksandr Solzhenitsyn, in the sense of one of Dostoyevsky’s God-seekers a homo religious, does not even ask that question. He wants to know, as does Margolina, why Russia’s Jews were both the perpetrators and victims alike during the Bolshevik century? At the onset of the third millennium this 84-year old – the public conscience of Russian culture – understands the first precept of historical revisionism in a Russia unsullied with political correctness, namely, he who breaks through the fire wall surrounding the ‘Jewish question" is sovereign.---"
Men det är klart att dödssiffrorna för GULAG, avkulakiseringen och den framtvingade svälten i Ukraina bör diskuteras, så välkommen till forumet...