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Russian political prisoners in the Russian Federation

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Edited and translated by Roman Frolov

When reporting about the problem of political prisoners in Russia, mass media in Russia and abroad almost exclusively focus on Mikhail Khodorkovsky, the late Sergei Magnitsky and the “prisoners of May 6, 2012”. This creates an impression that the list of victims of political persecutions in Russia is limited by these people. However, in truth this is only the tip of the iceberg. Many, many others have been imprisoned during last several years for the sole ‘crime’ of being publically active Russian Nationalists. Here I briefly describe the history of the latest unlawful persecution of Russian Nationalists and Russian Nationalist organizations in the Russian Federation. The names and events described in this article are by no means comprehensive; they include only the most publicized instances of political persecution, in which — importantly — the accused did not confess and refused to collaborate with the prosecution.

An approximate number of Russian Nationalists imprisoned during the last decade is around two thousand. Most of them are young Russians, convicted under the notorious Article 282 of the Penal Code (“incitement to racial hatred,” also colloquially known as the ‘Russian Article’ or ‘hatespeech’), usually in aftermath of conflicts with Central Asians or Caucasians. Read more

Léon de Poncins: The Problem with the Jews at the Council, Part IV

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X: ISRAEL AND THE REVOLTS OF THE MIND[1] 

The Jewish antagonism has been manifested in a continuous—even if underhanded—manner in the two thousand year course of the Judeo-Christian clash. “The Jew—James Darmesteter tells us—was the champion of reason against the mythical mind; in the intellectual night of the Middle Ages, only in it did he think that he could find asylum. Provoked by the Church which wants to persuade him, after having tried in vain to convert him by force, he undermines with irony and perspicacity some of her controversies, and, like no one else, knows how to find the vulnerabilities of her doctrine. The understanding of the Sacred Books, and even more the terrible sagacity of the oppressed, are his means to discover those points. He is the doctor of the incredulous; all the revolts of the mind are presented to him in the shade or under an open sky. He worked in the immense forge of curses of the great Emperor Frederick and of the princes of Swabia or Aragon; he fashions together this deadly arsenal of reasoning and irony that he offered then to the skeptical of the Renaissance and the libertines of the Seventeenth Century. And the sarcasm of Voltaire is none other than the heavy echo of a word murmured six centuries earlier, in the shade of the ghetto, or, even earlier, (in the Counter-Gospel of the I and II Century) at the time of Celsus and Origen, and at the very origins of the religion of Christ.”[2]

For his part, Elie Faure (1873-1937), whose works were recently reprinted and highly publicized, talks about “this sarcastic snickering (Heine, Offenbach) towards all that is not Jewish […]. His ruthless analysis and his irresistible sarcasm acted as vitriol.” Following the course of our history, “it is easy to follow the trail, and although it is not possible to quantify the dissemination of Jewish thought, after its passage we can take note of its destructive power. Sigmund Freud, Albert Einstein, Marcel Proust, Charlie Chaplin opened up to us, in all senses, the prodigious streets which demolish the narrow lanes of the Classic Greco-Latin and Catholic edifice in which for five or six centuries the burning doubt of the Jewish soul was waiting for opportunities to destroy it. For it is necessary to note that its [sc. that of the Jewish soul] own skeptical pole appears to emerge for the first time from the complete silence that surrounds the action of the Jewish mind in the Middle Ages, silence in the middle of which, from the Renaissance onwards, some voices burst forth, and which [sc. silence] today is annihilated by a great din.”

Yes, “is it possible to consider the Jew as anything other than a demolisher armed with corrosive doubts who, since the time of the Greeks, has always opposed Israel to the sentimental idealism of Europe? […] His historic mission is clearly defined, and perhaps forever. It will be the main factor of each apocalyptic period, as it was at the end of the ancient world, and as it will be at the end of the Christian world in which we live.”[3] Read more

Léon de Poncins: The Problem with the Jews at the Council, Part III

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VII: JUDAISM’S STRUGGLE AGAINST THE CATHOLIC TRADITION

In fact, behind the appearance of an ecumenical search for a reconciliation between religions and other equally seductive words, it was a matter of demolishing the bulwark of Catholic Tradition, defined by Josué Jéhouda as “the ancient fortress of Christian obscurantism.” According to Jéhouda, there were three attempts at the “straightening out of Christianity,” which “sought to cleanse the Christian conscience of the miasmata of hatred”; three attempts at the straightening out of Christian theology which had become suffocating and paralyzing; “three open breaches in the old fortress of Christian obscurantism.” In fact, three important stages in the destruction of traditional Christianity:

– The Renaissance
– The Protestant Reformation
– The French Revolution

In these three major movements, Jéhouda perceives the wonderful work of dechristianization to which each of them, in various forms, has powerfully contributed. He does not tell us this so brutally, since he is very skillful at handling the artifices of language, but that bursts forth clearly from his writings, as we will show with some quotes extracted from his works:

“The Renaissance, the Protestant Reformation, and the French Revolution represent the three attempts at straightening out the Christian mentality to put it in tune with the progressive development of reason and science, and while dogmatic Christianity continued to make itself obscure, the Jews were gradually emancipating themselves.”

Speaking of the Renaissance, he maintains:

“We can affirm that if the Renaissance had not deviated from its original course in favor of the dualized Greek world, we would have had without a doubt a world unified by the creative thought and doctrine of the Kabbalah.”[1] Read more

Philip Weiss on Jewish Success

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Philip Weiss, ever (self-)conscious of the power of Jews in American society, has another meditation on the topic (“Jewish success– is it ever a story?). Once again, the larger point is that Jewish power is off limits for public discussion—a theme that goes back at least as far as Wilmot Robertson’s Dispossessed Majority in the early 1970s.

This morning National Public Radio aired a story on the rivalry between Lawrence Summers and Janet Yellen to be the next Fed chairperson, succeeding Ben Bernanke. All three of these economists are Jewish. It is plain evidence of the fact that Jews make up a large segment of the new Establishment, if not the leading segment.

What other identifiable group could possibly be considered to make up the “leading segment” of the new Establishment? The WASPs are long gone, without even one representative on the Supreme Court (compared to three Jews). Joe Biden, among others, thinks that Jews have “immense” influence, so who are we to argue?

The result will be that Jews will have held the most important economic post in the U.S. for thirty years, since Alan Greenspan’s tenure began in 1987. But not a word in the MSM about the fact that Fed Chairman has become a Jewish fief, that the three leading candidates are Jews (the short list, according to Obama, now includes Donald L. Kohn), or that the person in charge of the search, Treasury Secretary Jack Lew, is Jewish. Read more

Decline of the economic position of Whites: Implications for Republican Strategy

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In his series of articles on the future of the Republican Party, Sean Trende proposed that one explanation for increasing numbers of Whites voting Republican was simply that they were continuing to get wealthier—that it had nothing to do with race. I argued against this on a number of grounds, including the generally difficult economic times for Whites.

Now a new report emphasizes that the economy has gotten worse for all races, but in particular for Whites  (“Signs of declining economic security“).

Four out of 5 U.S. adults struggle with joblessness, near poverty or reliance on welfare for at least parts of their lives, a sign of deteriorating economic security and an elusive American dream. …

Hardship is particularly on the rise among whites, based on several measures. Pessimism among that racial group about their families’ economic futures has climbed to the highest point since at least 1987. In the most recent AP-GfK poll, 63 percent of whites called the economy “poor.” … Read more

Joe Klein: Immigration will save the U.S. from White racism

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Writing in Time, Joe Klein presents the view that it is necessary to import millions of non-Whites as a cure for “our poisonous biracial era.” The subtitle says it all:  “Trayvon’s Death Is an Outrage, But …Thanks to immigration, stronger laws and years of hard work, our poisonous biracial era is ending.”

Yes, we are nearing the promised land of racial harmony that will be possible only when those evil Whites are a minority. Not surprisingly, Klein looks forward eagerly to a non-White majority America:

This is not the 1980s; race isn’t the issue it was 30 years ago. It isn’t binary–black and white–anymore. It’s a kaleidoscope now: Latinos outnumber blacks in the American population, healthy dollops of South and East Asians add to the mix, and the prospect of a nonwhite majority is just around the bend.

Could there ever be  healthy dollops of White folks? Probably not.

The logic is quite familiar—the same logic that has motivated generations of Jewish activists advocating non-White immigration in order to make it safer for Jews. People like Klein pose as moral paragons when their logic is nothing more than self-interested ethnic hardball: Demographically swamp White America so that the political power of Whites declines, making the rise of an anti-Jewish movement among Whites much more difficult. Recall Jewish sociologist Earl Raab, writing in 1995, on the Jewish role in promoting non-White immigration:

An increasing ethnic heterogeneity, as a result of immigration, has made it even more difficult for a political party or mass movement of bigotry to develop.  … The Census Bureau has just reported that about half of the American population will soon be non-white or non-European. And they will all be American citizens. We have tipped beyond the point where a Nazi-Aryan party will be able to prevail in this country. We [Jews] have been nourishing the American climate of opposition to bigotry for about half a century. That climate has not yet been perfected, but the heterogeneous nature of our population tends to make it irreversible—and makes our constitutional constraints against bigotry more practical than ever (see here, p. 246)

People like Klein are only using the Black-White racial divide as a weapon against White power. And the result of their anxieties and hatreds is to swamp America with tens of millions of non-White immigrants, making Whites a minority in the country they founded and built.

Of course, the world is still imperfect. For example, Florida still has “barbaric gun laws.” But the main point is that for Klein,

the Republicans can no longer profit from being a predominantly all-white, regional, rural party. The Al Sharpton version of the Democratic Party is 20 years in the past. There will always be injustices like the murder of Trayvon Martin, but in our multiracial future, led by our color-blind children, there will be fewer of them. Read more

Léon de Poncins: The Problem with the Jews at the Council, Part II

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IV. Jules Isaac and the Church Fathers

In the second of these works—Genèse de l’antisémitisme—published in 1956, Jules Isaac strove to discredit the Fathers of the Church. It is impossible to summarize in a few words a volume of 350 pages. Let us limit ourselves to mentioning some of its most characteristic passages:

It is true that in the pagan world there was a strong current of anti-Semitism, much earlier than Christian anti-Semitism; it is equally true that this anti-Semitism has at times sparked bloody conflicts or ‘pogroms.’ Just as there was a pagan anti-Semitism, whose origin dates back to the divine commandment, in what would Christianity find its justification for having inherited it (after having been itself a victim of it for a long time), and even more, after having pushed to paroxysm its virulence, malignity, calumnies and mortal hatreds? Against Judaism and its followers, no weapon has been more fearful than the ‘teaching of contempt,’ especially inculcated by the Fathers of the Church of the fourth century; and in this teaching no thesis was more harmful than the ‘deicide people.’ The Christian mentality is still steeped in the depths of its subconscious. . . . To fail to recognize this and not to stress it is equivalent to ignoring or disguising the largest source of Christian anti-Semitism.”[1] . . .

The ‘teaching of contempt’ is a theological creation.[2]

The blind violence of the ignorant masses is intimately linked to the cold science of the theologians. A fundamental accusation to which is linked the theme of capital punishment, of the terrible curse that rests on the shoulders of Israel, explaining (and justifying in advance) its unfortunate fate, its most cruel trials, the worst violence committed against it, torrents of blood flowing continually from its open and living wounds. . . .

So that through a skilful manipulation, alternately, of doctrinal judgments and popular anger one makes fall back on God what, when viewed from the terrestrial sphere, is without doubt the result of human wickedness, this perversity, skillfully exploited in different ways from century to century, from generation to generation, and which culminated in Auschwitz, in the gas chambers and crematory ovens of Nazi Germany.[3] Read more