BIG BULLETIN: POGROM HOAXES, POGROM POLITICS, AND POGROM SELECTIVE INDIGNATION

• Pogrom political tool: The pogrom is a mystification and politicization of the Jew as victim. When 100 Jews are killed, it is a pogrom, and when some Jewish property is damaged, with no loss of Jewish life, then this is also a pogrom! (Dekel-Chen 2010, p. 21)
• The Jewish victim mentality is based on the Jewish idea that Jews are morally superior to the goyim and that the goyim are therefore innately violent (Lazare 1903, p. 105; Steinlauf 1997, p. 6; Zborowski 1952, p. 152).
• Pogrom political tool. The deadly ethnic riot is a common feature of human societies (Dekel-Chen 2010, pp. 6-7), but only the Jews are privileged with a special term–the pogrom–for their victims. No one else is.
• Groups of Jews have commonly done violence to other groups of Jews (Fishman 2005; Grodzinsky 2004; Halkin 2014; Hoffman 1998; Nalewajko-Kulikov 2020; Portnoy 2017; Tracy 2007; Ury 2012), but never are these called pogroms, and never do they get any publicity. It does not fit the narrative!
• Moreover, the memorialization of violence between Jews and goys is always one-sided and Jewish-serving. There is a memorial to the 46 victims of the Kielce Pogrom, but none to the 500 Poles killed by tsarist authorities because of the deliberate acts of Jewish agitators in the 1905 Revolution (Unszlicht 1912).
• The famous progressive medieval rabbi Moses Maimonides really mystified the Jew as victim. He declared that any Jew found murdered be reckoned a Jewish martyr (Grubszteyn 1971), even if there is no evidence that his death had anything to do with his Jewishness!
• Pogrom political tool: Jews always complain about being made into scapegoats, yet they make scapegoats out of others all the time, including the Church. Fact is that Christian holidays did not cause pogroms: They created a carnivalesque atmosphere that brought out pre-existing Jewish-goyish tensions (Klier 2011). [Since Biblical times (Matthew 26:5), it has been realized that festivals facilitate civil disorders.]
• A few, but only a few, Jewish scholars (Baron 1964) have disputed the lachrymose history concept–the usual narrative that Jews were and are the perpetual victims.
• The massive Christian killing of Jews in Jerusalem in 1099, during the Crusades, is a hoax (Abulafia 2002).
• Jews conducting ritual murder, a onetime alleged trigger of pogroms, has some basis in fact, as shown by the Jewish scholar Toaff (2014; See also Lazare 1903, p. 131). Jews have vilified and censored Toaff. Jewish victimhood is a sacred narrative that cannot be questioned, even for events that happened centuries ago.
• Ritual murder trials are overstated. There were only 70-80 of them, in the entire Polish-Lithuanian Commonwealth, over several centuries (Maciejko 2011).
• Pogrom political tool: Tales comparable to ritual murder went both ways. Jews used to teach about the dangerous Gypsies kidnapping Jewish children (Mielnicki 2000, p. 40; Wells 1963, p. 15; Zborowski 1952, p. 91).
• The pogrom death toll during the 1648 Khmelnitsky Revolt, monstrously inflated by Jews to even the hundreds of thousands, took 14,000 Jewish lives (Petrovsky-Shtern 2014), which is a small fraction of the Jews living there.
• Jews can invent pogroms out of thin air, as in New York in 1906. Jewish “eyewitnesses” screamed about American teachers cutting the throats of Jewish children, and thousands of Jews not only believed it, but became gripped by an anti-goyish mass hysteria (Ribak 2008).
• The pogroms in tsarist Russia were not random. They largely coincided with the specific years (1881-1882, 1903-1906, 1917-1921) that Jews fully exercised their power and privileges by demanding prompt repayment of loans from the peasants (Grosfeld 2020).
• Pogrom political tool: The Jews scapegoat the Church and the tsarist Russian government by falsely accusing them of trying to consolidate their power by stirring up the masses against the Jews. This is baseless (Klier 2011).
• Only 31,071 Jewish deaths (itself exaggerated) can be verified (Gergel 1950) in the Russian Civil War (1918-1921) against grossly embellished figures of as much as 300,000 (Veidlinger 2021, p. 5). Other groups (for example: Armenians and Mennonites) were also murdered for who they were (Veidlinger 2021, p. 16). In all, millions of non-Jews also perished in the Russian Civil War, but all we hear about are the Jews.
• Pogrom political tool: Around WWI, greuelpropaganda (horror propaganda) was circulated. The new Polish state was subject, around 1918, to an international, well-organized Jewish smear campaign (Machray 1932), consisting of a fabricated tens of thousands of Jews killed by Poles in massive pogroms.
• Pogrom political tool: The newspapers, anticipating the constant victim publicity later given to Jews some decades after the German-made Holocaust, even accused Poland of being out to exterminate the Jews! (Kapiszewski 2004, p. 64).
• Pogrom political tool: As intended, these organized calumnies harmed Poland (Fisher 1928; Lewinski-Corwin 1917). The message was clear: Poles were far too primitive a people to deserve a nation!
• Henry Morgenthau (1922, 415), a high-ranking Jew in the Wilson administration, was sent to Poland. He investigated the evidence and soundly debunked this huge pogrom hoax.
• American Jews were not happy! They demonized Morgenthau (Rabinowicz 1965; Weiss 2011) for puncturing the Jewish-victim balloon.
• General Jozef Haller (1964) made fun of the Jewish lies about him doing pogroms. He demanded a pair of scissors so that he could cut off some beards.
• The ONR pogroms against Jews in 1930s Poland are much embellished and are dwarfed by Jewish Communist violence against other Jews (Muszynski 2011; See also Goldstein 2016). Of course, we never hear about that.
• The Przytyk pogrom (1936) was instigated by Jews, who introduced firearms and homicide into a previously insignificant conflict (Gontarczyk 2000). Until the Jews started shooting, there were only commonplace fisticuffs taking place between Polish entrepreneurial newcomers and the pre-existing Jewish merchants that were attempting to monopolize their profits and economic privileges.
• Pogrom political tool: Decades later, Jews were furious with Jewish historian Baron (1964) merely for articulating interwar pogroms in Poland as insignificant.
• Kristallnacht, in 1938 Nazi Germany, was nonrandom. It preferentially targeted Jews that had voted Communist in the 1930 elections (Kopstein 2023, pp. 69-70, 78).
• Jews complain about goys trivializing the Holocaust yet do it themselves whenever it serves their purposes. For instance, Kopstein (2018) frivolously juxtaposed the Holocaust with some puny anti-Jewish riots done allegedly by Poles in the wake of the German invasion of the Soviet Union in June 1941.
• Pogrom political tool: The Jedwabne lie of Poles killing their Jewish neighbors has been soundly debunked by excellent scholarship (Sommer et al. 2015). But this Jewish-serving anti-Polish myth is just too good for academia and media to give up.
• Ironically, the Jedwabne Massacre was not even part of the Holocaust (Kopstein 2023, p. 114). It is always folded into the Holocaust as part of the false Pole-blaming narrative.
• The baseless WWI-era greuelpropaganda (horror propaganda), of tens of thousands of Jews killed by pogroms in Poland, has been revived a century later in the form of the imagined figure of 200,000 fugitive Jews killed by Poles during the German-made Holocaust (Grabowski 2022). As with the 1918-era hoax, there is not a shred of empirical evidence behind this fantastic figure, yet we see it all the time in various scholarly and popular publications. A lie repeated often enough becomes the truth.
• Without the initiatives of the Communist secret police (UB, or Bezpieka), the postwar pogroms in Krakow and Kielce (and ones in Slovakia and Hungary) would never have happened (Patlewicz 2023). Soviet involvement remains an open question.
• THE ULTIMATE POGROM: Some prominent Jews (including the famous German Jew Walther Rathenau) had warned that the massive Jewish complicity in the Communist subjugation of peoples will unleash a tidal wave of vengeance–a pogrom of unprecedented proportions (Devereux 1922; Sarolea 1924). Twenty years later, this happened in the form of the German-made Holocaust.

Source: Jewsandpolesdatabase.org (this website)

Abulafia. 2002. Religious Violence Between Christians and Jews, p. 4

Baron. 1964. History and Jewish Historians, p. 88

Dekel-Chen. 2010. Anti-Jewish Violence, pp. 6-7, p, 21

Devereux. 1922. Poland Reborn, p. 208

Fishman. 2005. East-End Jewish Radicals, pp. 259-261

Gergel. 1950. The pogroms in the Ukraine in 1918-1921. YIVO ANNUAL OF JEWISH SOCIAL SCIENCE V: 248

Goldstein. 2016. Twenty Years With the Jewish Labor Bund, pp. 171-173, 197-199, 319-321

Gontarczyk. 2000. Pogrom?, p. 135

Grabowski. 2022. Estimates of the Losses of Polish Jews in Hiding, 1942-1945. JOURNAL OF HOLOCAUST RESEARCH 39(1)104

Grodzinsky. 2004. In the Shadow of the Holocaust, p. 199

Grosfeld. 2020. Middleman minorities and ethnic violence. REVIEW OF ECONOMIC STUDIES 87(1)289-342

Grubszteyn. 1971. Jewish Resistance During the Holocaust, pp. 470-471

Halkin. 2004. Jabotinsky, p. 181

Haller. 1064. Jozef Haller Pamietnik, p. 246

Hoffman. 1998. Shtetl, pp. 179-181

Kapiszewski. 2004. Conflicts Across the Atlantic, p. 64

Klier. 2011. Russians, Jews, and the Pogroms of 1881-1882, p. 68, 70

Kopstein. 2018. Intimate Violence, p. 128

Kopstein. 2023. Holocaust, pp. 69-70, 78,114

Lazare. 1903. Antisemitism, p. 105, 131

Lewinski-Corwin. 1917. The Political History of Poland, p. 566

Machray. 1932. Poland 1914-1931, pp. 119-120

Maciejko. 2011. The Mixed Multitude, p. 96

Mielnicki. 2000. Bialystok to Birkenau, p. 40

Morgenthau. 1922. All in a Life-Time, p. 415

Muszynski. 2011. Duch Mlodych, pp. 82-87

Nalewajko-Kulikov. 2020. A Citizen of Yiddishland, p. 34

Patlewicz. 2023. Pogrom w Krakowie, p. 121

Petrovsky-Shtern. 2014. Jews and Ukrainians, p. 8

Portnoy. 2017. Bad Rabbi, p. 86, 180

Rabinowicz. 1965. The Legacy of Polish Jewry 1919-1939, p. 41

Ribak. 2008. “They are Cutting the Throats of Jewish Children” AMERICAN JEWISH HISTORY 94:175-196

Sarolea. 1924. Impressions of Russia, pp. 158-159

Sommer. 2021. Jedwabne, Historyczna Prawda, Tom I and II

Steinlauf. 1997. Bondage to the Dead, p. 6

Toaff. 2014, Blood Passover, pp. 152-155

Tracy. 2007. To Speak for the Silenced, pp. 14-15

Unszlicht. 1912. O Pogromu Ludu Polskiego, p. 72

Ury. 2012. Barricades and Banners, p. 73-81-83

Veidlinger. 2021. In the Midst of Civilized Europe, p, 5, 16

Weiss. 2011. The Lemberg Mosaic, pp. 382-383

Wells. 1963. The Janowska Road, p. 15

Zborowski. 1952. Life is With People, p. 91, 152

Full article here: https://www.jewsandpolesdatabase.org/2024/03/28/big-bulletin-exploit-the-right-pogrom-victim/

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