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Thread ID: 4613 | Posts: 17 | Started: 2003-01-25
2003-01-25 17:34 | User Profile
[url=http://www.guardian.co.uk/russia/article/0,2763,881984,00.html]http://www.guardian.co.uk/russia/article/0...,881984,00.html[/url]
Solzhenitsyn breaks last taboo of the revolution
Nobel laureate under fire for new book on the role of Jews in Soviet-era repression
Nick Paton Walsh in Moscow Saturday January 25, 2003 The Guardian
Alexander Solzhenitsyn, who first exposed the horrors of the Stalinist gulag, is now attempting to tackle one of the most sensitive topics of his writing career - the role of the Jews in the Bolshevik revolution and Soviet purges. In his latest book Solzhenitsyn, 84, deals with one of the last taboos of the communist revolution: that Jews were as much perpetrators of the repression as its victims. Two Hundred Years Together - a reference to the 1772 partial annexation of Poland and Russia which ......................
2003-01-25 17:57 | User Profile
Originally posted by Frederick William I@Jan 25 2003, 17:53 ** Vassili Berezhkov, a retired KGB colonel and historian of the secret services and the NKVD (the precursor of the KGB), said: "The question of ethnicity did not have any importance either in the revolution or the story of the NKVD.......If Solzhenitsyn writes that there were many Jews in the NKVD, it will increase the passions of anti-semitism, which has deep roots in Russian history. **I think it is better not to discuss such a question now. ** **
There you have it. The official KGB position. Amazing how similar it is over here. :ph34r:
Another interesting thing is that to my knowledge this book has not yet been published in English, a rather astonishing delay, considering the rapidity of all Solzhenistyn's other books. Something is definitely going on here.
2003-01-25 19:14 | User Profile
Originally posted by Frederick William I@Jan 25 2003, 10:57 Another interesting thing is that to my knowledge this book has not yet been published in English, a rather astonishing delay, considering the rapidity of all Solzhenistyn's other books. Something is definitely going on here.
It's been published in French and German, but not in English.
** I think it is better not to discuss such a question now. **
** "This is a mistake, but even geniuses make mistakes," said Yevgeny Satanovsky, president of the Russian Jewish Congress. **
2003-01-25 20:40 | User Profile
Originally posted by madrussian@Jan 25 2003, 19:14 > Originally posted by Frederick William I@Jan 25 2003, 10:57 Another interesting thing is that to my knowledge this book has not yet been published in English, a rather astonishing delay, considering the rapidity of all Solzhenistyn's other books.ÃÂ Something is definitely going on here.**
It's been published in French and German, but not in English.
**
Are you comparing us to Finland, where they didn't publish The Gulag Archipeligo, but did allow importation of the Swedish version, as most Finns speak some Swedish? I remember they said at the time "we bend but we do not break".
Unfotunately most Americans do not speak German or French. Scary thought to think that we're much more "Finlandized" than Finland at the height of the cold war.
2003-01-25 21:20 | User Profile
"Not breaking" would imply that there are some deeply-held beliefs despite the compromises made. ;)
2003-01-26 03:11 | User Profile
"This is a mistake, but even geniuses make mistakes," said Yevgeny Satanovsky**, president of the Russian Jewish Congress. **
Is this his actual name? That's pretty funny.
On a more serious note, after having read the rather weighty "Gulag Archipelago" I can no longer keep myself from going into a rage when I hear people describe "Uncle Joe" as the lesser of two evils.
Now it sounds like I'm going to have to dig up my old German textbooks!(not that they did any good the first time round...)
2003-01-26 03:38 | User Profile
I thought I read somewhere that it was SUPPOSED to be published after his death! But I don't remember where I read that, sorry...
2003-01-26 04:06 | User Profile
Originally posted by Frederick William I@Jan 25 2003, 11:53 **
"This is a mistake, but even geniuses make mistakes," said Yevgeny Satanovsky, president of the Russian Jewish Congress. "Richard Wagner did not like the Jews, but was a great composer. Dostoyevsky was a great Russian writer, but had a very sceptical attitude towards the Jews.
**
Do THEY ever make mistakes? Or a better way to put it: Do THEY ever ADMIT to making mistakes? No. Whatever is good for them is right. On all levels.
2003-01-26 05:36 | User Profile
Originally posted by Roger Bannister@Jan 26 2003, 04:06 Do THEY ever make mistakes? Or a better way to put it: Do THEY ever ADMIT to making mistakes? No. Whatever is good for them is right. On all levels.
Now com'mon. I'm sure they admit to making SOME mistakes.
Its like the old story about the Sergeant. He had posted on his desk two rules.
Rule Number One - The Sergeant is always right.
Rule Number Two - If the Sergeant is ever wrong, see rule number One.
Well someone asked the Sergeant if he'd ever actually been wrong.
He said "yes I have, once. Once I thought I was wrong"
:D
2003-01-27 21:06 | User Profile
It's a GREAT day after all!
[url=http://www.guardian.co.uk/russia/article/0,2763,881984,00.html]http://www.guardian.co.uk/russia/article/0...,881984,00.html[/url]
Solzhenitsyn breaks last taboo of the revolution Nobel laureate under fire for new book on the role of Jews in Soviet-era repression
Nick Paton Walsh in Moscow
Saturday January 25, 2003
The Guardian
Alexander Solzhenitsyn, who first exposed the horrors of the Stalinist gulag, is now attempting to tackle one of the most sensitive topics of his writing career - the role of the Jews in the Bolshevik revolution and Soviet purges.
In his latest book Solzhenitsyn, 84, deals with one of the last taboos of the communist revolution: that Jews were as much perpetrators of the repression as its victims. Two Hundred Years Together - a reference to the 1772 partial annexation of Poland and Russia which greatly increased the Russian Jewish population - contains three chapters discussing the Jewish role in the revolutionary genocide and secret police purges of Soviet Russia.
But Jewish leaders and some historians have reacted furiously to the book, and questioned Solzhenitsyn's motives in writing it, accusing him of factual inaccuracies and of fanning the flames of anti-semitism in Russia.
Solzhenitsyn argues that some Jewish satire of the revolutionary period "consciously or unconsciously descends on the Russians" as being behind the genocide. But he states that all the nation's ethnic groups must share the blame, and that people shy away from speaking the truth about the Jewish experience.
In one remark which infuriated Russian Jews, he wrote: "If I would care to generalise, and to say that the life of the Jews in the camps was especially hard, I could, and would not face reproach for an unjust national generalisation. But in the camps where I was kept, it was different. The Jews whose experience I saw - their life was softer than that of others."
Yet he added: "But it is impossible to find the answer to the eternal question: who is to be blamed, who led us to our death? To explain the actions of the Kiev cheka [secret police] only by the fact that two thirds were Jews, is certainly incorrect."
Solzhenitsyn, awarded the Nobel Prize for Literature in 1970, spent much of his life in Soviet prison camps, enduring persecution when he wrote about his experiences. He is currently in frail health, but in an interview given last month he said that Russia must come to terms with the Stalinist and revolutionary genocides - and that its Jewish population should be as offended at their own role in the purges as they are at the Soviet power that also persecuted them.
"My book was directed to empathise with the thoughts, feelings and the psychology of the Jews - their spiritual component," he said. "I have never made general conclusions about a people. I will always differentiate between layers of Jews. One layer rushed headfirst to the revolution. Another, to the contrary, was trying to stand back. The Jewish subject for a long time was considered prohibited. Zhabotinsky [a Jewish writer] once said that the best service our Russian friends give to us is never to speak aloud about us."
But Solzhenitsyn's book has caused controversy in Russia, where one Jewish leader said it was "not of any merit".
"This is a mistake, but even geniuses make mistakes," said Yevgeny Satanovsky, president of the Russian Jewish Congress. "Richard Wagner did not like the Jews, but was a great composer. Dostoyevsky was a great Russian writer, but had a very sceptical attitude towards the Jews.
"This is not a book about how the Jews and Russians lived together for 200 years, but one about how they lived apart after finding themselves on the same territory. This book is a weak one professionally. Factually, it is so bad as to be beyond criticism. As literature, it is not of any merit."
But DM Thomas, one of Solzhenitsyn's biographers, said that he did not think the book was fuelled by anti-semitism. "I would not doubt his sincerity. He says that he firmly supports the state of Israel. In his fiction and factual writing there are Jewish characters that he writes about who are bright, decent, anti-Stalinist people."
Professor Robert Service of Oxford University, an expert on 20th century Russian history, said that from what he had read about the book, Solzhenitsyn was "absolutely right".
Researching a book on Lenin, Prof Service came across details of how Trotsky, who was of Jewish origin, asked the politburo in 1919 to ensure that Jews were enrolled in the Red army. Trotsky said that Jews were disproportionately represented in the Soviet civil bureaucracy, including the cheka.
"Trotsky's idea was that the spread of anti-semitism was [partly down to] objections about their entrance into the civil service. There is something in this; that they were not just passive spectators of the revolution. They were part-victims and part-perpetrators.
"It is not a question that anyone can write about without a huge amount of bravery, and [it] needs doing in Russia because the Jews are quite often written about by fanatics. Mr Solzhenitsyn's book seems much more measured than that."
Yet others failed to see the need for Solzhenitsyn's pursuit of this particular subject at present. Vassili Berezhkov, a retired KGB colonel and historian of the secret services and the NKVD (the precursor of the KGB), said: "The question of ethnicity did not have any importance either in the revolution or the story of the NKVD. This was a social revolution and those who served in the NKVD and cheka were serving ideas of social change.
"If Solzhenitsyn writes that there were many Jews in the NKVD, it will increase the passions of anti-semitism, which has deep roots in Russian history. I think it is better not to discuss such a question now."
This is how Jews practice openness and stimulate lively debate:
the shmooze "This is a mistake, but even geniuses make mistakes," said Yevgeny Satanovsky, president of the Russian Jewish Congress. "Richard Wagner did not like the Jews, but was a great composer. Dostoyevsky was a great Russian writer, but had a very sceptical attitude towards the Jews.
followed by the dagger thrust "This book is a weak one professionally. Factually, it is so bad as to be beyond criticism. As literature, it is not of any merit."
You may be wondering why any hack so inept as the fellow described in the [color=blue]second [/color]paragraph... can merit the extreme praise given the fellow in the [color=blue]first [/color]paragraph.
Relax. [color=blue]Neither [/color]is sincere. That both were uttered by the same Satanovsky (!!) is SOP. It's just dat ole debbil Group Evolutionary Psychology hard at work on another confidence swindle.
2003-01-28 00:37 | User Profile
Incredible !! What a precious work of history this book must be, written by a Russian who actually was THERE and involved in all this !! A literary master and a victim of the Jew Mob in Russia at the age of 84 !! I've only read A Day in the Life Of Ivan Denisovich, but this new work ventures to explain nefarious allegiancies and intents beyond the Gulag.. WOW. I am going to buy this book ASAP as it is surely a snapshot of REAL HISTORY. I saw someone ask why he would write this book now, do you have no street sense ?? Comfortably living in his estate in Vermont, many years and miles away from the hellhole he lived through, he feared retribution. This work needs serious and broad attention. It is sacrosanct. Time to get this final work of a great man. Wow.
2003-01-28 03:06 | User Profile
**Two Hundred Years Together - .... - contains three chapters discussing the Jewish role in the revolutionary genocide and secret police purges of Soviet Russia. **
Does anybody have any idea what period this might cover? My sense is that Jews were largely purged from positions of control in the OGPU/NKVD by the mid 30s. I'm wondering what new revelations Solzhenitsyn might have to offer. Jewish atrocities commited in the pre-Stalinist era are, I think, already quite well documented. According to Robert Conquest ("The Great Terror") Jews were more victims than perpetrators of the Stalin-era purges, so it doesn't seem likely they would have had anything to do with Solzhenitsyn's troubles.
Guess we'll just have to wait for the book.
2003-01-28 09:48 | User Profile
** "If Solzhenitsyn writes that there were many Jews in the NKVD, it will increase the passions of anti-semitism, which has deep roots in Russian history. I think it is better not to discuss such a question now." **
No, of course you and them don`t want to discuss this. It would upset the myth of always being the victims. This, coming from a people who invented, in my opinion, "victimology" for their own selfish purposes.
2003-03-20 20:43 | User Profile
** Yevgeny Satanovsky, president of the Russian Jewish Congress. **
The son of Satan??? :blink:
2003-04-27 16:43 | User Profile
Excerpts From Solzhenitsyn's New Book On The Jews In English For The First Time
4/23/03 11:23:23 AM Discuss this story in the forum Alexander Solzhenitsyn / LSN Staff
Book Excerpts -- [LSN: Hello all!
One of our Russian friends recently sent us the URL to Alexander Solzhenitzyn's new book on the role of Jews in communism, available on the internet in Russian at [url=http://sila.by.ru/]http://sila.by.ru/[/url]. Using Altavista's Babelfish, we've translated some of it into English, and then cleaned up the English somewhat, so as to present to you the first English language excerpts from the book available anywhere (there are no plans to translate it into English any time in the near future). Here are some excerpts from Chapter 15 -- The Bolsheviks. This is our rough, and possibly in some places imperfect, translation.]
PART II
In THE SOVIET TIME
Chapter 15 -- THE BOLSHEVIKS
This is not a new theme: the Jewish role in Bolshevism. On it, much has already been written. Those who try to prove that the revolution was non- Russian indicate the Jewish names and pseudonyms in an attempt to remove from the Russian people the blame of the revolution of 1917. But Jews, who began by similarly denying the role of Jews in positions Bolshevik authority, have now been forced to admit participation, but claim that those Jews were not Jews in spirit, but otshchepentsy[?].
Let us agree with this statement and admit we are unable to judge people's spirits. Yes, these were otshchepentsy .
However, by that logic, the leading Russian Bolsheviks were also not Russians in spirit, but were frequently both anti-Russian and anti-Orthodox, and in their minds Russian culture was refracted through the lenses of political doctrines and calcuations.
But a question is raised: How much evidence must there be of the participation of random otshchepentsev before acknowledges a pattern that defies random distribution? What fraction of the Jewish nation is required? We know about the Russian otshchepentsakh: the depressing number that joined the Bolsheviks -- an unpardonable number. But how widely and actively did Jews participate in strengthening Bolshevik authority?
And another question: what was the reaction of each group's people to its otshchepentsam. The reactions of people to otshchepentsev can be different -- they can curse them or praise them, ostracize them or join them. And the manifestations of this -- the reactions of the masses of the people, whether Russian, Jewish or Latvian -- have been given very little consideration by historians.
The question is one of whether the people renounced their otshchepentsev, and whether the renunciation that did occurr reflected the sense of the people. Did a people choose to remember or not to remember it otshchepentsev? In answer to this question, there must not be doubt: The Jews choose to remember. Not just to remember the individual people, but to remember them as Jews, so that their names may never disappear.
There is perhaps no more clear example of otshchepentsa than Lenin: one cannot fail to recognize Lenin as Russian. To Lenin Russian antiquity was disgusting and loathsome; in all of Russian History he eems only to have mastered Chernishevsky and Saltykov-Schedrin. Yes, he frolicked with the liberal views of Turgenev and Tolstoy. But in him there appeared no attachment even to the Volga, where he passed his youth. To the contrary, he pitilessly brought terrifying hunger there in 1921. Everything with him was thus -- everything Russian among which he grew generated inside him hatred. That Orthodox faith in which he could have grown, he strove instead to weaken and destroy. Even in youth he was otshchepenets. But nevertheless he was Russian, and we Russians must accept criticism for it. But if we speak of the ethnic origin of Lenin, we must not change our method of judgement, when we recognize that he was a cross-breed of the most different bloodlines: his grandfather according to the father, Nikolai Vasilyevich, was of the blood of a Kalmik woman Anna Alekseyevna Smirnova; another grandfather Israel [baptised Aleksandr] Davidovich was a Jew; another grandmother, Anna Iogannovna (Ivanovna) Grosshopf,the daughter of a German and a Swede. But all of this cross-breeding does not give us the right to reject him as a Russian. We must accept him as a creation completely Russian since his national character -- that which infused his spirit -- was intertwined with the history of the Russian Empire. But to the creations of Russia, that country which erected us, and its culture, his was a spirit alienated and at times sharply anti-Russian, but nevertheless we can in no way renonuce him.
But the Jewish otshchepentsa? As we saw, in 1917, the Jews had not all been drawn to Bolshevism. Instead, they had been drawn to a myriad of revolutionary movements. at the last conference of the RSDRP -- the RUSSIAN SOCIAL DEMOCRATIC WORKER'S PARTY (London 1907) -- the Mensheviks -- of the 302- 305 delegates the number of Jews exceeded 160, i.e., more than half. As a result of the April conference of 1917, among 9 members of the new Central Committee of the Bolsheviks we see G. Zinoviev, L Kameneva, and Sverdlova. In the summer of the congress of the rKPb (renamed from the RSDRP) to the TSCK there were 11 members, among them Zinovev, Sverdlov, Sokolniks, Trotsky, and Uritsky. Then, on 10 October 1917, in the apartment of Gimmera and Flakserman, where the decision was made about the Bolshevik Revolution, among the 12 participants were Trotsky, Zinovev, Sverdlov, Uritskiy, Sokolniks [and one other Jewish name the translator won't give us properly]. And who was chosen first for the Politburo? Of its seven members: Trotsky, Zinoviev, [another Jewish name], Sokolniks. That is in no way a small proportion. There can be no doubt -- Jewish otshchepentsy were present in the Bolshevik leadership in great disproportion to their numbers in the population -- and they comprised too many of the Bolshevik commissars for a relationship to be denied.
It can be certain that the Jewish leadership of Bolshevism was not completely monolithic. Even the Jews in the Politburo did not act as a Bloc. Some were against the revolution, believing that it was not the proper moment. Then, already, Trotsky was the autocratic genius of the October revolution; he did not exaggerate his role in his writings on the subject. Lenin hid himself in a cowardly manner and played no essential role until after the revolution had been complete.
Generally, Lenin was guided by a spirit of internationalism, and even in his dispute with the bund in 1903, he adhered to the view nationalism did not exist and must not exist, and that the question of nationalism divided revolutionary from reactionary socialism. (In harmony with this view Stalin declared that the Jews were a nation and thus prophecied their eventual assimilation.) Accordingly, Lenin considered anti-Semitism to be a tactic of capitalism, and saw in it not an organic expression of the will of the people but a convienient method of counterrevolution. But Lening also understoof what a powerful mobilizing force the Jewish question was in the ideological fight. He also saw to it that the special bitterness of the Jews to the Tsar was prepared for us in the Revolution.
However, from the first days of the revolution Lenin found it necessary to consider how the Jewish question would eventually be addressed. Like much he did not forsee in state questions, he did not see how the formation of Jewish power within the Bolsheviks would lead the Jews, as a result of war scattered throughout Russia, to take control of the apparatus of the Russian state during the decisive months and years -- a process that began with the replacements that occurred after the Bolshevik mass strike against Russian clerks. That strike was organized by the Jewish settlers in the Russian frontier and border regions, who did not return to their relatives after the war.
But the liquidation of permanent residency in 1917 particularly resulted in the great dispersion of Jews from the urban centers inside Russia, no longer as refugees and settlers, but as migrants. Soviet information in 1920 states that to Samara alone ten thousands Jews has settled in recent years, in Irkutsk, the Jewish population grew to fifteen thousand. Large Jewish settlements were formed in central Russia and the Urals. This was performed in large part by Jewish social security agencies and philanthropic organizations.
A small pile of Bolsheviks having now come to power and taken authority, their control was still brittle: Whom could they trust in the government? Whom could they call to aid? The seeds of the answer lay in the creation in January 1918 of a special people's commissariat from the members of the Jewish commissariat, whose reason was expressed in Lenin's thought: The Bolshevik service in the revolution was possible because of the role of the large Jewish intelligentsia in several Russia cities. These Jews engaged in general sabotage, which was directed against Russians after the October Revolution and which has been extremely effective. Jewish elements, though certainly not the entirety of the Jewish people, saved the Bolshevik Revolution through these acts of sabotage. Lenin took this into consideration, and emphasized it in the press ... and he recognized that to master the state appartus he could succeed only because of this reserve of literate and more or less intelligent, sober and new clerks.
Thus the Bolsheviks, from the first days of their authority, called upon the Jews to assume the bureaucratic work of the Soviet apparatus -- and many, many Jews answered that call. They, in fact, responded immediately. The sharp need of the Bolsheviks for bureaucrats to exercise their authority met great enthusiam among young Jews, pell-mell with the Slav and international brethern. And this was in no way compulsory for these Jews, who were non- party members, and who had been previously completely non revolutionary and apolitical. This phenomenon was not ideological but a phenomenon of mass calculation by the Jews. And the Jews in the previously forbidden and cherished rural provinces and their capitas gushed out of their ghettos to join the Bolsheviks, seeing in them the most decisive defenders of the revolution and the most reliable internationalists, and these Jews flooded and abounded in the lower layers of the party structure.
To every man who was not a member of the nobility, a priest or a Tsarist bureaucrat the promises of the new clan were extended. And to encourage Jewish participation, the Bolsheviks organized in St Petersburg the Jewish division of the nationalities commissariat. In 1918 it was converted into a sepearte comissariat of its own. And in March 1919, in the eighth congress of the rKPb, with the proclamation of the Communist Union of Soviet Russia, it was made into an organic and special part of the rKPb, in order to integrate it into the Communist Internationale, and it a special Jewish section was created in the Russian Telegraphic Agency. [LSN: Thus we see the communist origins of the modern Jewish Telegraphic Agency. ;-D]
The statements made by Shub that Jewish young people joined the communist party in response to anti-Semitic pogroms conducted in White-controlled areas in 1919 has no basis in reality. The mass inflow of Jews into the Soviet apparatus occurred in 1917 and 1918. There is no doubt that the pogroms of 1919 strengthened the allegiance of Jews to the communist party, but it in no way created it.
...
Rarely do authors deny the role of Jews in Bolshevism. While it is true that the appearance of Bolshevism was the result of the special features of Russian history the organization of Bolshevism was created through the activity of Jewish commissars. The dynamic role of Jews in Bolshevism was estimated by contemporary observers in America. The transfer of the Russian Revolution from the destructive phase into the building phase was seen as an expression of the ability of the Jews to build elaborate systems based on their dissatisfactions. And after the successes of October, how many Jews themselves spoke about their role in Bolshevism with their heads held high!
Let us recall that how, before the revolution, revolutionaries and radical- liberals were willing to oppose the restraints placed upon the Jews not out of love for the Jews, but for political purposes. So in the first months and years after the October Revolution the Bolsheviks made a great effort to hunt down Jews for use in the state and party apparati, not out of affinity for the Jewish people, but for the abilities they combined with their alienation and hatred of the Russian population/ In this manner they also approached the Latvians, the Hungarians and the Chinese.
Though the mass of the Jewish population initially viewed the Bolsheviks with alarm, thought not hostility, after finding that the revolution granted them complete freedom, and that it welcomed a bloom of Jewish activity in the public, political and cultural spheres, the Jewish population threw themselves into Bolshevism; and Bolshevik authority particularly attracted those whose character held a surplus of cruelty.
The question then emerges of when Communist authority spread from Russia, and came to engulf world Judaism. The stormy participation of Jews in the Communist revolution drew cautious statements of concerns about world Jewry that were quieted, their evidence concealed, by communist and Jews worldwide, who attempted to silence it by denouncing it as extreme anti-Semitism.
After 70 or 80 years has passed, and under the pressure of many facts and discoveries, the view of Jewish involvement in the revolutionary years had opened slightly. And already many Jewish voices have been to discuss this publicly. For example, the Poet Naum Korzhavin has noted that along as it is "taboo" to speak of the participation of the Jews in Bolshevism, it will be impossible to properly discuss the revolutionary period. There are even times now when Jews are proud of their participation -- when Jews have said that they did participate in the revolution, and in disproportionately large numbers. M Argusky has noted that Jews involved in the revolution and the civil war was not limited to the revolutionary period but also continued in their considerable and widespread involvement in running the state apparatus. Israeli socialist S. Tsiryul'nikov has stated that from the beginning of the revolution Jews served as the basis of the new communist regime,
But most Jewish authors, today still deny the contribution of Jews to Bolshevism, sweeping the evidence aside with anger, or, more frequently, with reference to the pain such evidence causes them.
But despite their pain there is no doubt that these Jewish otshchepentsy for several years after the revolution dominated Bolshevism, headed the belligerent Red Army (Trotsky), the ALL-RUSSIAN CENTRAL EXECUTIVE COMMITTE (Sverdlov), ran both capitals (Zinoviev), the Komintern (Zinoviev), the Profintern / Red Trade Union International (Dridzo-Lozovskiy) and the Komsomol (Oscar Ryvkin, after it Lazarus Shatskin, the very same and in the chapter of the Communist international of young people).
In the first council of People's Commissars there was, true, only one Jew, but the influence of this one Jews, Trotsky, Lenin's second, exceeded that of all the rest. And from November 1917 through 1918 the real government was not the Council of Peoples' Commissars but the in the so-called "Malyy"[?] Council of People's Commissars: Lenin, Trotsky, Stalin, Karelin, Prosh'yan. After October, of no less importance that the Council of People's Commisars, was the presidium of VCTscIcK, the ALL-RUSSIAN CENTRAL EXECUTIVE COMMITTEE. Among its six chairman: Sverdlov, [unintelligible Jewish name], Volodarsky, and Glass.
M. Agursky correctly notes that in the country, where one was not accustomed to seeing ews,the ascension of the Jews to power was particualrly striking: The President of the country, a Jew? The War Minister, a Jew? There was something to this, so radical that the population of Russia could not adjust to it -- not only because of their Judaism, but because of what they as Jews stood for.
2003-04-28 01:53 | User Profile
Originally posted by Bardamu@Apr 27 2003, 10:43 **
There is perhaps no more clear example of otshchepentsa than Lenin: one cannot fail to recognize Lenin as Russian. **
Lenin was 1/4 Jewish, 1/4 Kalmyck, and 1/4 German. Hardly a Russian
2003-04-28 04:11 | User Profile
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