View Poll Results: Holocaust™ vs. Holodomor

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  • I have heard about the Holocaust™ but I don't know what it is

    2 3.64%
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    39 70.91%
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    1 1.82%
  • I have heard about the Holodomor but I don't know what it is

    5 9.09%
  • I have heard about the Holodomor and I know what it is

    32 58.18%
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    17 30.91%
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Thread: Holocaust™ vs. Holodomor

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    Question Holocaust™ vs. Holodomor

    HOLOCAUST AND HOLODOMOR

    by Nicholas Lysson (April 2007)

    A particularly relevant parallel to the Nazi Holocaust is the Ukrainian Holodomor of 1932-33, a state-created famine—not a crop failure—that killed an estimated five million people in the Ukraine, one million in the Caucasus, and one million elsewhere after the Soviet state confiscated the harvest at gunpoint. Throughout the famine, the state continued to export grain to pay for industrialization. [...] Norman Davies gives the following description in Europe: A History, p. 965 (Oxford University Press, 1996). His first paragraph assembles quotations from Conquest; the bracketed phrase is his own:

    “A quarter of the rural population, men, women and children, lay dead or dying” in “a great stretch of territory with some forty million inhabitants” “The rest, in various stages of debilitation,” “had no strength to bury their families or neighbours.” “well-fed squads of police or party officials supervised the victims.”


    All food stocks were forcibly requisitioned; a military cordon prevented all supplies from entering; and the people were left to die. The aim was to kill Ukrainian nationhood, and with it the “class enemy.” The death toll reached some 7 million. The world has seen many terrible famines. But a famine organized as a genocidal act of state policy must be considered unique.

    See also Oksana Procyk, Leonid Heretz and James E. Mace, Famine in the Soviet Ukraine, 1932-33 (Harvard University Press, 1986); Nicolas Werth, The Great Famine, in Stephane Courtois, et al., The Black Book of Communism (pp. 159-68) (Harvard University Press, 1999); Edvard Radzinsky, Stalin, pp. 257-59 (1996); Miron Dolot, Execution by Hunger (1985); Simon Sebag Montefiore, Stalin: The Court of the Red Tsar, pp. 84-85 (2003); and the Commission on the Ukrainian Famine, Report to Congress (1988). That report, at pp. 6-7, cites estimates of the number killed that range as high as 8 million in the Ukraine and 9 million overall.

    Piers Brendon, The Dark Valley, pp. 248-49 (2000) gives this description, drawn from still further sources, all cited in his notes:

    "A population of “walking corpses” even ate horse-manure for the whole grains of seed it contained. Cannibalism became so common-place that local authorities issued hundreds of posters announcing that “EATING DEAD CHILDREN IS BARBARISM.”

    "They staggered into towns and collapsed in the squares. Haunting the railway stations these “swollen human shadows, full of rubbish, alive with lice,” followed passengers with mute appeals. [They] “dragged themselves along, begging for bread or searching for scraps in garbage heaps, frozen and filthy. Each morning wagons rolled along the streets picking up the remains of the dead.” Some were picked up before they died and buried in pits so extensive that they resembled sand dunes and so shallow that bodies were dug up and devoured by wolves."


    Boris Pasternak says “what I saw could not be expressed in words. There was such inhuman, unimaginable misery, such a terrible disaster, that it began to seem almost abstract, it would not fit within the bounds of consciousness.” See Brian Moynahan, The Russian Century, p. 130 (1994). Nikita Khrushchev, in Khrushchev Remembers: The Final Testament, p. 120 (1976), says “I can’t give an exact figure because no one was keeping count. All we knew was that people were dying in enormous numbers.”

    According to S. J. Taylor, Stalin’s Apologist: Walter Duranty, The New York Times’s Man in Moscow, p. 202 (Oxford University Press 1990), “Soviet authorities require[d] that the shades of all windows be pulled down on trains traveling through the North Caucasus, the Ukraine and the Volga basin.” At pp. 239-40, Taylor says this famine “remains the greatest man-made disaster ever recorded, exceeding in scale even the Jewish Holocaust of the next decade.”

    In September 1933, Duranty—who cultivated his relationship with Stalin, and is remembered today for his public denials that any such thing was happening—privately told fellow journalists Eugene Lyons (United Press) and Anne O’Hare McCormick (herself from the New York Times) that the death toll was 7 million, but that the dead were “only Russians.” (Sic: mostly Ukrainians; and note the word “only.”) See Lyons, Assignment in Utopia, pp. 579-80 (1937). Duranty’s number is described in Lyons’s book only as “the most startling I had heard”, but is revealed in Lyons’s Memo for Malcolm Muggeridge (Dec. 9, 1937), quoted by Marco Carynnyk in “The New York Times and the Great Famine, Part III,” available online.

    Several days after giving the 7-million number to Lyons and McCormick, Duranty told the assembled staff at the British chancery in Moscow that the toll for the Soviet Union as a whole might be as high as 10 million. See the report of William Strang, the charge d’affaires (Sept. 26, 1933), quoted by Carynnyk in the text accompanying n. 46. The British government referred publicly to the ongoing situation as an “illegal famine.” Id., n. 46.

    Duranty’s 10-million number may have come from Stalin himself. It’s reputedly the same number Stalin gave Winston Churchill a decade later; see, e.g., Eric Margolis, Remembering Ukraine’s Unknown Holocaust, Toronto Sun, Dec. 13, 1998 (available online).

    According to Arthur Koestler, The Ghost in the Machine, pp. 261-62 (1967):

    "In 1932-3, the years of the great famine which followed the forced collectivisation of the land, I travelled widely in the Soviet Union, writing a book which was never published. I saw entire villages deserted, railway stations blocked by crowds of begging families, and the proverbial starving infants. They were quite real, with stick-like arms, puffed up bellies and cadaverous heads. I reacted to the brutal impact of reality on illusion in a manner typical of the true believer. I was surprised and bewildered—but the elastic shock-absorbers of my [Communist] Party training began to operate at once. I had eyes to see, and a mind conditioned to explain away what they saw. This “inner censor” is more reliable and effective than any official censorship".


    Some Ukrainian accounts, and that of Muggeridge, who covered the holodomor for the Manchester Guardian, take the trouble to say that this mass starvation was imposed largely by Jews. Lazar M. Kaganovich is often identified as an architect of the policy. A photograph in Montefiore, Red Tsar, above, shows him personally searching a farm for concealed food. In Muggeridge’s novel Winter in Moscow (1934) he appears as Kokoshkin, “a Jew” and “Stalin’s chief lieutenant.”

    In 2003 Levko Lukyanenko, the first Ukrainian ambassador to Canada, was said to have made an anti-Semitic embarrassment of himself on this subject. But see Orest Subtelny, Ukraine: A History, p. 363 (2d ed. 1994): “Jews were disproportionately prominent among the Bolsheviks, notably in their leadership, among their tax- and grain-gathering officials, and especially in the despised and feared secret police [emphasis added]”.

    Montefiore, Red Tsar, above, p. 305: "As late as 1937, Jews accounted for only 5.7 percent of Soviet party members, but “formed a majority in the government” ; Yuri Slezkine, The Jewish Century, p. 254 (Princeton University Press, 2004): "The secret police was “one of the most Jewish of all Soviet institutions” and Arno J. Mayer, Why Did the Heavens Not Darken ?, p. 60 (1988) “As of the late twenties [a] disproportionate number of Jews came to hold high posts in the secret police and to serve as political commissars in the armed services. They were appointed to high-level and conspicuous positions which called for unimpeach-able political loyalty.” Mayer, a professor emeritus of history at Princeton, is himself Jewish, and had to flee the Nazis as a refugee.

    The Israeli writer Boas Evron says the leaders of the Soviet revolution were scarcely less Jewish than the Zionists. See his book Jewish State or Israeli Nation ?, p. 107 (English tr., Indiana University Press, 1995): “The backgrounds of the two groups were much the same. Only differences of chance and temperament caused the one [individual] to be a Zionist and the other a revolutionary socialist.”

    On February 8, 1920, Winston Churchill published an article, “Zionism Versus Bolshevism: A Struggle for the Soul of the Jewish People”, in the Illustrated Sunday Herald (London), reprinted in Lenni Brenner, ed., 51 Documents: Zionist Collaboration with the Nazis, p. 23 (2002). Among other things, Churchill said (pp. 25-26):
    [i]
    "There is no need to exaggerate the part played in the creation of Bolshevism by international and for the most part atheistical Jews. t probably outweighs all others. With the notable exception of Lenin [who had a Jewish grandfather and by some accounts a Jewish wife], the majority of leading figures are Jews. Moreover, the principal inspiration and driving power comes from the Jewish leaders. And the prominent, if not indeed the principal, part in the system of terrorism has been taken by Jews. The same evil prominence was obtained by Jews in the brief period of terror during which Bela Kun ruled in Hungary. The same phenomenon has been presented in Germany (especially in Bavaria), so far as this madness has been allowed to prey on the temporary prostration of the German people."


    Churchill’s views, as expressed here, resemble those of the Times of London’s correspondent in Russia, Robert Wilton. See George Gustav Telberg and Robert Wilton, The Last Days of the Romanovs (1920), esp. pp. 222-30, 391: “Taken according to numbers of population, the Jews represented one in ten; among the komisars that rule Bolshevik Russia they are nine in ten—if anything, the proportion of Jews is still higher”, 392-93 and 400. The French version of the book, Les Derniers Jours des Romanofs, also published in 1920, contains a list of 556 top figures in the Bolshevik regime, classified by ethnicity. The Jewish proportion is a bit over eight in ten, including two-thirds of the leadership of the secret police. The non-Jews are divided among various small categories—Russian, Lett, Armenian, German, Georgian, etc. The list is absent from the slightly later English and American editions, but is available online. See also John F. O’Conor, The Sokolov Investigation (1971)(a translation, with commentary, of sections of Nikolai Sokolov’s Enquête judiciaire sur l'assassinat de la famille impériale Russe), especially for the comments of O’Conor and his sources on Wilton.[1]

    Jews among the Bolsheviks who imposed the holodomor of 1932-33 would have relished settling scores after the 40 years of bloody pogroms that followed Czar Alexander II’s assassination in 1881—especially the still-recent massacre of 50,000 to 100,000 Jews, mostly in the Ukraine, during the Russian civil war of 1918-21. (Far greater numbers of gentiles, of course, also perished in that war; estimates run well into the millions.)

    Albert S. Lindemann, Esau’s Tears, pp. 442-43 (Cambridge University Press, 1997) says that “in the Ukraine, the Cheka leadership was overwhelmingly Jewish”; that “the high percentage of Jews in the secret police continued well into the 1930s”; and that “comparisons to the secret police in Nazi Germany have tempted many observers. "The extent to which both. . . prided themselves in being willing to carry out the most stomach-turning atrocities in the name of an ideal is striking.” [...]

    Yuri Slezkine’s The Jewish Century, above, illustrates the attitude of Jewish Bolsheviks toward dying Ukrainians. See Kevin MacDonald’s review of Slezkine, entitled “Stalin’s Willing Executioners?”, www.vdare.com/ misc/051105 /macdonald _stalin.htm (a much fuller version of which appears in The Occidental Quarterly, fall 2005, also available online):

    Lev Kopelev, a Jewish writer who witnessed and rationalized the Ukrainian famine in which millions died horrible deaths of starvation and disease as an “historical necessity is quoted [on p. 230 as] saying “You mustn’t give in to debilitating pity. We are the agents of historical necessity. We are fulfilling our revolutionary duty.” On the next page, Slezkine describes the life of the largely Jewish elite in Moscow and Leningrad where they attended the theater, sent their children to the best schools, [and] had peasant women (whose families were often the victims of mass murder) for nannies.

    Kopelev did not offer his opinions from a distance. In his words, “I saw women and children with distended bellies, turning blue, with vacant, lifeless eyes. And corpses. I saw all this and did not go out of my mind or commit suicide.” Moynahan, The Russian Century, above, p. 149. Moynahan, by the way, gives a high-end estimate of the death toll as “probably 14 million”. Id. at 130.

    Kopelev was then in his early 20s. (Koestler was six-and-a-half years older.) Kopelev believed without question that “we were warriors on an invisible front, fighting against kulak sabotage for the grain that was needed by the country, by the five-year plan.” See vol. 1 of his memoirs, The Education of a True Believer, p. 226 (1980). He gave speeches to starving peasants at “several meetings a day,” telling them how much more the state needed their grain than they did themselves. Id. at 229. The peasants most often responded, “chop off my head”; they had nothing left to give. Id. at 231.

    Fifteen years later, Kopelev himself was in the Butyrka prison in Moscow, where his fellow inmates, the writers Dmitri Panin[3] and Alexandr Solzhenitsyn, challenged his denial of his own Jewishness, and the Jewishness of the revolution. See vol. 3 of Kopelev’s memoirs, Ease My Sorrows, p. 18 (1983):

    "When I told Solzhenitsyn the history of the various parties and reached the Socialist Revolutionaries, recalling the leaders, Gorovits, Gershuni, Gots, he interrupted in astonishment, almost in disbelief: how can that be— Jewish surnames, when the SRs were a Russian peasant party?"

    [...]

    Shahak, in Three Thousand Years, above, ch. 4, traces Jewish “hatred and contempt” for peasants - “a hatred of which I know no parallel in other societies”- back to the great Ukrainian uprising of 1648-54, in which tens of thousands of “the accursed Jews” (to quote the Ukrainian Cossack leader Bohdan Khmelnytsky) were killed. Some say the number is more accurately stated in the hundreds of thousands. Heinrich Graetz says the number “may well be a quarter of a million.” See his History of the Jews, vol. 5, p. 15 (1856-70, English tr., Jewish Publication Society of America ed., 1956).

    The Jews at the time of the massacres were serving the Polish szlachta (nobility) and Roman Catholic clergy on their Ukrainian latifundia as arendars—toll-, rent- and tax-farmers, enforcers of corvee obligations, licensees of feudal monopolies (e.g., on banking, milling, storekeeping, and distillation and sale of alcohol), and as anti-Christian scourges who even collected tithes at the doors of the peasants’ Greek Orthodox churches and exacted fees to open those doors for weddings, christenings and funerals. They had life and death powers over the local population (the typical form of execution being impalement), and no law above them to which that population had recourse. See Graetz, vol. 5, pp. 3-6; Subtelny, pp. 123-38; Norman Davies, God’s Playground: A History of Poland, vol. 1, p. 444 (Oxford University Press, 1982); and Iwo Cyprian Pogonowski, Jews in Poland, pp. 68-79, 283 (1993). According to the last three of these sources, the arendars leased estates for terms of only two or three years and had every incentive to wring the peasants mercilessly, without regard to long-term consequences.

    As Shahak points out in Three Thousand Years, chs. 3 and 5, a non-Jew, in traditional Judaism, was never “thy neighbor” for purposes of Leviticus 19:18—which was doubtless an advantage in such taxing work as an arendar’s. Shahak has much to say about rabbinical pronouncements, abundant in Israel even now, that gentile souls are closer to the souls of animals than to those of Jews. Those pronouncements are grounded, at least in part, on Ezekiel 23:20 (“[their] flesh [i.e., penises] is as the flesh of asses and [their] issue [i.e., semen] is like the issue of horses”).[5]

    Norman Cantor comments in The Sacred Chain, p. 184 (1994) that “perhaps the Jews [of the arenda period] were so moved by racist contempt for the Ukrainian and Polish peasantry as to regard them as subhuman. There is a parallel with the recent attitude of the West Bank Orthodox and ultra-Orthodox toward the Palestinians. Judaism can be in its Halakhic form an extremely restrictive and blinding faith.”


    According to Chaim Bermant, The Jews, p. 26 (1977):

    "One cannot see the events of [1648-49] as entirely the result of crazed fanaticism or mindless superstition. If the nobility were the ultimate exploiters, the Jews were the visible ones and aroused the most immediate hostility. Rabbis warned that Jews were sowing a terrible harvest of hatred, but while the revenues rolled in the warnings were ignored. Moreover, the rabbis themselves were beneficiaries of the system."



    Those rabbinical forebodings are also mentioned in Jacob Katz, Exclusiveness and Tolerance, p. 152 (Oxford University Press, 1961). Graetz (vol. 5, pp. 5-6) says of the Jewish arendars that they had lost “integrity and right-mindedness as completely as simplicity and the sense of truth. They found pleasure and a sort of triumphant delight in deception and cheating.” He adds that they “advised the [Polish noble and ecclesiast-ical] possessors of the Cossack colonies how most completely to humiliate, oppress, torment, and ill-use [those colonies]. No wonder that the enslaved Cossacks hated the Jews. The Jews were not without warning what would be their lot, if these embittered enemies once got the upper hand.”

    [...]

    Shahak (Three Thousand Years, ch. 4) says that under the arenda system, “the full weight of the Jewish religious laws against gentiles fell upon the peasants.” As to the nature of those laws, see id., ch. 5, especially under the heading “Abuse.” See also such passages as Psalm 2:8-9 (“I shall give thee the heathen for thine inheritance. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel”); Psalm 21:8-10 (“[T]hy right hand shall find out those that hate thee. Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow them up.”); Psalm 79:6-7 (“Pour out thy wrath upon the heathen [f]or they have devoured Jacob [i.e., Israel], and laid waste his dwelling place”); Jeremiah 10:25 (al-most identical); Psalm 137:8-9 (“O daughter of Babylon, who art to be destroyed, [h]appy shall he be, that taketh and dasheth thy little ones against the stones”); Psalm 149:7-8; Isaiah 45:14 (“Thus saith the Lord, in chains they shall fall down unto [Israel].”); Isaiah 60:12 (“The nation and kingdom that will not serve [Israel] shall perish; yea, those nations shall be utterly wasted” ); Isaiah 61:5-6 (“Strangers shall stand and feed your flocks: [Y]e shall eat the riches of the Gentiles.”); and of course Esther 8:11 through 10:3. As to the last, and the feast of Purim, celebrated yearly then as now, see Elliott Horowitz, Reckless Rites (Princeton University Press, 2006).

    [...]

    There has been little Jewish willingness to accept responsibility for any part of the long cycle. Cantor “learn[ed] to take pride in a species of striking back,” and Shahak (Three Thousand Years, ch. 4) says of the Khmelnytsky rebellion that:

    "This typical peasant uprising against extreme oppression, an uprising accompanied not only by massacres committed by the rebels but also by even more horrible atrocities and “counter-terror” of the Polish magnates’ private armies, has remained emblazoned in the consciousness of east-European Jews to this very day—not, however, as a peasant uprising, a revolt of the oppressed, of the real wretched of the earth, nor even as a vengeance visited upon all the servants of the Polish nobility, but as an act of gratuitous antisemitism directed against Jews as such."


    An example demonstrating Shahak’s point is Louis Finkelstein, ed., The Jews: Their History, Culture and Religion (3d ed., 2 vol., 1960), which tells of the massacres of 1648-49 (pp. 250-51, 388-89), but says nothing of the arenda system. Finkelstein’s index has no entry under that word. Nor, for that matter, does Geoffrey Wigoder, ed., The New Encyclopedia of Judaism (2d. ed., New York University Press, 2002). The essay on Khmelnytsky in the Encyclopedia Judaica (1972), ignoring even Graetz and Nata Hannover, actually denies the existence of evidence the Jewish arendars were oppressive. None of these recent works, of course, says so much as a word about the Ukrainian famine of 1932-33 or its perpetrators.

    In The Sacred Chain, pp. 14-16, passim, Cantor says that “rabbinical Judaism prefers silence on history,” and that after the intense historical emphasis of the Bible:

    "Judaism [swung] radically to become a religion without history by not later than the second century A.D. By and large the Jewish blackout on historical writing continued into the nineteenth century. What was not blotted out was diminished and narcotized into a recital of unprovoked victimization [of Jews]".


    To similar effect, see Three Thousand Years, ch. 2, esp. notes 8-14 and accom-panying text; and Samuel Grayzel’s preface to The Abyss, above, at p. ix. Even today, Cantor says (p. 15), “realistic, truth-telling history of the Jews is not welcome in the ruling circles of the American and Israeli Jewish communities, among the rabbis, the billionaire patriarchs and the prominent politicians.”

    See also chapter 8 of Separation and Its Discontents, above (“Self Deception as an Aspect of Judaism as a Group Evolutionary Strategy”). MacDonald begins that chapter with a quotation from Hannah Arendt, The Origins of Totalitarianism, above, pp. vii-viii. Arendt notes the “strong polemical and apologetic bias” in Jewish historiography (a matter that also interests Cantor, and especially Shahak), and then says:

    "When the Jewish tradition of an often violent antagonism to Christians and Gentiles came to light, the general Jewish public was not only outraged but genuinely astonished, so well had its spokesmen succeeded in convincing themselves and everybody else of the non-fact that Jewish separateness was due exclusively to Gentile hostility and lack of enlight-enment. This self-deceiving theory actually amounted to a prolongation and modernization of the old myth of chosenness.


    [...] Israel is now concerned both to cultivate its relations with Turkey and to preserve the claim of Jewish exclusivity for “the” Holocaust (capital “H”). There is also a Jewish tradition in which the Armenians, for obscure reasons, are equated with the Amalekites; see Reckless Rites, above, pp. 10, 122-25. Accordingly Israel not only maintains a diplomatic silence about the slaughter of the Armenians but also lobbies against its commemoration in the U.S. See Larry Derfner in the Jerusalem Post, April 21, 2005: “On the subject of the Armenian genocide, Israel and some U.S. Jewish organizations, notably the American Jewish Committee, have for many years acted aggressively as silencers”; and Jon Wiener in the Nation, July 12, 1999" “Lucy Dawidowicz, a leading Holocaust historian, argued that the Turks had ‘a rational reason’ for killing Armenians, unlike the Germans, who had no rational reason for killing Jews”.


    Note carefully Dawidowicz’s “rational reason” for killing 1.5 million human beings; Kopelev’s “historical necessity” and “revolutionary duty” to kill 7 (or perhaps even 10) million; Koestler’s “mind conditioned to explain away what [he] saw”; and Cantor’s mature judgment that “there is nothing to be ashamed of.” Bernard Lewis, by the way, a Zionist professor emeritus at Princeton, actually has the distinction of having been convicted in a French court of “holocaust-denial” as to the Armenians. See Norman Finkelstein, Beyond Chutzpah, p. 59n, above.

    Source: http://desip.igc.org/HolocaustAndHolodomor.html




    A Jewish group in Ukraine is objecting to a criminal case brought over the "Great Famine" committed in the 1930s. The nation's security service is pressing the case against a list of former Soviet officials accused of committing the Holodomor, which caused the deaths of millions in Ukraine in 1932-33. Most of the names on the list were Jewish. Ukrainian lawmaker Aleksandr Feldman, leader of the Ukrainian Jewish Committee, said last week that it was "a farce" to press the case. “All organizers of the Great Famine are dead," he said.

    Last July, the Ukrainian Security Service released a list of high-ranking Soviet state and Communist Party officials -- as well as officials from NKVD, the police force of Soviet Russia -- that essentially blamed Jews and Latvians responsible for perpetrating and executing the famine because most of the names on the list were Jewish. The Ukrainian Jewish Committee called on the secret service to revise the list, which incited interethnic hatred, in order to clear up the “inaccuracy.”

    Feldman believes there is a danger that the “Holodomor Affair” materials are being used for political purposes. In late May, security service head Valentin Nalivaychenko claimed at a meeting with representatives of the World Congress of Ukrainians that “Ukraine has collected enough evidence to bring a criminal case regarding the famine, which was artificially created by the Bolshevik regime and caused mass death of citizens.”

    Through the World Congress of Ukrainians, Nalivaychenko turned to leading foreign lawyers with a request to help find out the circumstances connected with preparing and committing the genocide.

    http://jta.org/news/article/2009/06/15/1005888/jewish-group-objects-to-holodomor-lawsuit



    Other information sources about the Holodomor:

    http://holodomor-truth.org/
    http://www.holodomor.org/
    http://www.holodomor.org.uk/

    Wikipedia Holodomor article
    Denial of the Holodomor


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    I've heard about both, but in school we weren't taught about the Holodomor, only about the Holocaust. I read about the Holodomor in my personal historic reading.

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    I do not deny the holocaust. It was one of the many horrific genocides in human history. For years I have grumbled at people who cared about holocaust victims but not those killed in the USSR or the PR of China for no good reason. In my opinion a five year plan is not a good reason to take all the food from farmers. The Hunger in Ireland was bad enough (grain harvest was fine and being exported as people starved) at least the Irish could come to America.

    I believe that the laws that prevented Jews from being landowners or having other 'honorable' work was a stage in centuries or rivalry and hatred.
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    I voted for:

    I have heard about the Holocaust™ but I don't know what it is


    and

    I have heard about the Holodomor and I know what it is


    The reason we don't really know the true extent of the holocaust is that it has been used for years as an indoctrination tool to defame Germans (in particular, and, by association, Germanics in general) and make them feel badly about themselves, and also because of some odd thing in jewish mysticism that says six million must die before the state of israel can be resurrected. The Holocaust™ is a propaganda tool jews use to their advantage. They laugh at us in private when we believe it and persecute us in public when we don't. The fact that this schism exists between knowledge of the jewish fiction and ignorance of (jewish) bolshevik fact demonstrates most clearly the effect of 96% jewish ownership of media.

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