The Pete Quiñones Show - Reading Solzhenitsyn's '200 Years Together' w/ Dr. Matthew Raphael Johnson - Part 32

Episode Date: May 7, 2025

57 MinutesPG-13Dr. Matthew Raphael Johnson is a researcher, writer, and former professor of history and political science, specializing in Russian history and political ideology.Pete and Dr. Johnson continue a project in which Pete reads Aleksandr Solzhenitsyn's '200 Years Together," and Dr' Johnson provides commentary.Dr Johnson's PatreonRusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonPete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

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head on over to freeman Beyond the Wall.com forward slash support. I want to explain something right now if you support me through Substack or Patreon. You have access to an RSS feed that you can plug into any podcatcher, including Apple, and you'll be able to listen to the episodes through there. If you support me through Subscrib Star, Gumroad, or on my website directly, I will send you a link where you can download the file and you can listen to it any way you wish. I really appreciate the support everyone gives me. It keeps the show going. It allows me to basically put out an episode every day now, and I'm not going to stop.

I'm just going to accelerate. I think sometimes you see that I'm putting out two, even three a day. And yeah, can't do it without you. So thank you for the support. Head on over to freeman beyond the wall.com forward slash support and do it there. Thank you. I want to welcome everyone back to part 32 of our reading of 200 years together by Alexander Solzhenison.

I hesitate to ask this question, but, how are you doing, Dr. Johnson? Well, you're right to hesitate. But I'm doing better. I'm doing better. The power outage tested every nerve I've ever had. And I think I'm living in an area where this grass, I mow the lawn five minutes later, it's three feet high. I don't know if this is like an invasive species that has come here.

But it's, it's, I'm starting to think maybe I'm going nuts or maybe I'm just living in a, I'm living in a place where they're experimenting on different grasses. But no matter how many times I mow it, 10 minutes later, it's a jungle. The Viet Conger is out there right now. I don't know what to do. Well, I'm glad that's, I'm glad you're back to normal because I know that was a trying couple days. I felt for you as someone who lives without power for, you know, when you're a south,

when you live in South Florida for a long time, there are going to be periods of time when you live without power because of the stupid hurricanes and everything. But, you know, I understand your extra frustration due to, you know, the circumstances up there. So, all right, here we go. Picking up where we left off the last time. The immigration to Argentina had also stopped in 1894. The Jewish Encyclopedia described this as a brooding crisis in the Argentine question. Slewisberg spoke of the disenchantment of immigrants in Argentina to disgruntled

the disgruntled rebelled and sent collective petitions to the administration of Baron Hirsch. The Duma debates highlighted a situation similar to the experience in New Russia. Immigration to Argentina provides examples that confirm that in many cases people have received land on very advantageous terms, but have abandoned it to engage in other trades more in line with their abilities. I forgot all about this. I was going to look up the whole story behind why Argentina, and I completely forgot about it. I know Argentina is, you know, essentially a white country.

Advanced, you know, in 1982, they clearly defeated the British and the Falkins War. I have a paper on that on my Patreon, and I have a theory as to why it was called the defeat and why they surrendered, despite the British being completely exhausted. But these are white people. This is a first world society. I guess maybe after the debt and the austerity programs, maybe not anymore. But I think it was the case back then.

I think it was a case until 1982, at least the 80s. But more than that, I don't know why Argentina was, was chosen. After this, although its vocation remained in the principle of pushing the Jews to become farming settlers, the Society for Colonization renounced this objective. It set itself the task of helping the excessively disorderly emigration of Jews from Russia. It was concerned with providing information to the immigrants, defending their interests, being the connection with host countries,

and it had to modify its statutes, which had been bequeathed by Baron Hirsch. large sums were allocated to raise the standard of living of Jews in their places of residence from 1898 onwards action was taken among the population within russia itself and in the existing jewish agricultural colonies the introduction of more modern tools and methods of cultivation the granting of an advantageous credit for the improvement of the soil however again despite the large sums invested in this sector agricultural activity remained relatively stagnant Conversely, migratory flows outside Russia continue to increase. In direct connection with the craft crisis and the gradual elimination of small trade and factories,

this flow reached its peak in 1906, but was not able to absorb the annual surplus of the population of the Jews. It should be noted that the great mass of emigrants was destined for the United States. For example, in 1910, they were 73%. From 1881 to 1914, 78.6% of immigrants from Russia landed in the United States. From this period, we can thus see what will be the general movement of our century. Note that at the entrance to the American territory, no paper certifying craftsmanship was required, and it followed that during the first six years of the century, 63% of Russian immigrants engaged in industry.

This meant that those who left Russia for America were exclusively artisans. This could offer an explanation to the question as to why the artisans did not go to the central provinces, which were now open to them. But it is also necessary to consider that for many immigrants, and especially for those who had neither resources nor trade, no other answer was possible than that of recognizing themselves as part of the category notoriously well accepted by the Americans. Well, just in case people forgot, we've been over this before. The Jews in Russia acted very much like an organized crime syndicate. They had things like, you know, no-show jobs, no work jobs. Most of the craftsmen were, in fact, not craftsmen.

We talked about this in the middle of last month. Maybe it came up. They were lying about their jobs for various benefits. How many of them were actually craftsmen? how many of them were actually involved in the production of anything worthwhile. That number is still up in the air. But, and of course, he kind of hints at it again here by saying that, well, since it wasn't required for them to explain what they were doing or prove it, they got away with it. So, and I, and also don't forget that when the state took over the liquor trade, made it a monopoly, many Jews, you know,

said, okay, that was my thing I'll have to leave. But new opportunities were opening, too. So it's terribly unfortunate that these were some of the most leftist Marxist Jews imaginable were coming to this country. And whenever they reached a certain critical mass,

bad things start happening. So, but as far as Russia is concerned, this was very good news. And I just wish they would have stepped up policies such that they would, you know, peaceably with their assets just were able to leave the country. That would have changed history forever. One is struck by how few of the immigrants are the individuals belonging to the cultivated stratum,

the one allegedly the most persecuted in Russia. These people did not emigrate. From 1890 to 1907, they were barely 1% to do so. The Jewish intelligentsia did not in any way tend to emigrate. It was, in its eyes, a way of escaping the problems and fate of Russia at the very moment when opportunities for action were opening up. As late as 1882, the resolution of a Congress of Jewish public figures called for a definite rejection of the idea of organizing an emigration, for this idea contradicts the dignity of the Russian state. In the last years of the 19th century, the new generation wanted to be actively involved in history, and across the board from outside as well as from the inside, it has gone from defensive to offensive.

Young Jews now want to write their own history to affix the seal of their will to their destiny and also, to a just extent, on the destiny of the country in which they live. Well, that's a, you know, no one likes reading that. And that's exactly what they did. Their cohesiveness was a central element there, and their wealth comes from their cohesiveness. Now, how many once the revolution broke out and once it established itself after the Civil War, say, so

1922, how many of them move back? Oh my God, it's the promised land now. I don't know the answer to that. I know that Trotsky came over and brought hundreds at least from Brooklyn back to Russia during the Civil War, even just before the Civil War. How many went back on their own, I don't know, but I have the feeling that would be a relatively small, a small number. But especially during wartime, it became clearer, and this is, remember, prior to the Great Depression, that America was becoming, in their minds, the promised land, because it was far more open,

far more freer in terms of finance than, than, than, than, than, than, than, than, Russia was. They could, you know, or Jewish organized crime was just getting its foot hold, and then it exploded when prohibition came into existence. So I had the feeling it wasn't a huge number that went back, but there was no doubt that they supported whatever was going on in Russia at the time. The only people who suffered were, of course, Russians. The religious wing of Russian Judaism also denounced emigration, considering it a break with the vivifying roots of East European Judaism. That's in,

there's a lot in that sentence right there. The secular efforts of the new generation were primarily concerned with a vast program of specifically Jewish instruction, culture and literature and Yiddish, the only ones capable of creating a link with the mass of the people. According to the census of 1897, only 3% of Russian Jews recognize Russian as their mother tongue, while Hebrews seem forgotten, and no one thought it could be reborn. It was proposed to create a network of libraries specifically designed for Jews. Newspapers in Yiddish, the daily defrained appeared in 1903, and it sold like hotcakes in

the villages not belonged to any political party, and nevertheless sought to give political training. It was in the 90s that took shape the grandiose metamorphosis of the amorphous Jewish mass into a nation, the Jewish Renaissance. As late as 1897, 3% percent of the were speaking Russian as their normal day-to-day life. I think that's what they mean by mother tongue. They're not even speaking the language, and I think they're going out of their way to make sure because you want to oppress someone,

you want to exploit someone. It's better that you'd have very little in common with them. And that sentence, 3% as late as 1897, these Jews had zero in common with Russians. And it was very easy for them to end up destroying or exploiting the mass of the guilliam that would do for the next 100 years. Air Grid, operator of Ireland's electricity grid, is powering up the Northwest. We're planning to upgrade the electricity grid in your area, and your input and local knowledge are vital in shaping these plans. Our consultation closes on the 25th of November.

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an atmosphere, incredible food and drink. My goodness, it's Christmas at the Guinness Storehouse. Book now at giddlestorhouse.com. Get the faxby drinkaware, visit drinkaware.com. Employers, did you know you can now reward you and your staff with up to 1,500 euro in gift cards annually, completely tax-free. And even better. You can spread it over five different occasions.

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Etzakalibbish Peretz, and the poet Biolik, to follow the movement, translated his own poems into Yiddish. In 1908, this trend reached its peak at the Chernofsky Conference, which proclaimed Yiddish as the national language of the Jewish people, and advocated the translation of all printed texts into Yiddish. At the same time, considerable efforts were made for the Jewish culture in the Russian language, thus the 10 volumes of the Jewish Library of Historical and Literary Content.

The Petersburg magazine, born from 1881, Rasmet, then Rusky, every, they soon stopped appearing. These publications did not meet the support of the Jewish public itself. The magazine Voskshad opened its pages to all Jewish authors, translating all the novelties, offering a place of choice for studies on Jewish history. May we Russian show the same interest in our own history. For the time being, the dominant role in the public life of Russian Judaism was held by the Jewish Petersburg. Toward the middle of the 90s, almost all senior management was formed,

the Jewish intellectual aristocracy, all the talents are in Petersburg. According to an appropriate calculation, only 67,000 Jews spoke Russian fluently in 1897, but it was the cultivated elite. And already, the whole younger generation in Ukraine in the 90s was raised in Russian, and those who went to study in the high schools

completely lost contact with Jewish education. There was not strictly speaking a slogan of the type, assimilation. We must blend into the Russian element, nor an appeal to renounce one's nationality. Assimulation was a commonplace phenomenon, but it created a link between Russian Judaism and the future of Russia. Moreover, Slousberg refused to term assimilation. Nothing was more opposed to the truth than to say that assimilated persons considered themselves Russian under the mosaic law.

On the contrary, the appetite for Russian culture did not exclude confessing the traditions of Hebrew culture. However, after the disillusionment of the 80s, certain Jewish intellectuals deeply imbued with the idea of assimilation felt a break in their conception of public life. Soon, their soon was only one Jewish organization left, one party defending assimilation. However, while it had given up arms as a theory, it remained a very real part of the life of Jews of Russia, at least among those who lived in the big cities. But it was decided to break the link between emancipation and assimilation. In other words, to obtain one and not the other, to gain equality but without the loss of Jewishness. In the 90s, Voskhaud's primary objective was to fight for the equal rights of Jews in Russia. You know, you read this stuff and you roll your eyes so much you get cramps in your in your eye muscles.

We've asked this question before. What do they mean by assimilation? I have the feeling there's a spectrum here. It certainly isn't becoming Russian to remove orthodoxy from what's considered Russian culture. It doesn't make any sense. it's like removing Buddhism from Tibetan culture what you have left is is just a patchwork of

a gaggle of nothing everything from cuisine on down comes from the especially the calendar I think I think what he means here is that we learn the language we act like we're no different than than everybody else but we know

and we're amongst our own people we know that that isn't true. Learning Russian, which again, still blows my mind. Only 3% could even speak it. Of course, that was changing. So just by that comment alone, I'm thinking assimilation at this point meant speaking Russian without a heavy accent

such that we could present ourselves as, oh, I'm no different than you, which would be weaponized as a way to get close to people that normally would be. would be opposed to them. A defense office for the Jews of Russia had been formed in St. Petersburg at the beginning of a century, the members of which were eminent advocates and men of letters.

Before them, Baron Hirsch had been the only one to work as they did. It was to him that all the grievances of the Jews went. Sliusberg speaks to us in detail about its founders. During those years, the Jewish spirit awoke for the struggle. The Jews were assisted to a strong thrust of their self-consciousness, public and national, but a conscience now devoid of any religious form. The village is deserted by the most fortunate. The villages abandoned by the young people, gone to join the city, the galloping urbanization,

undermined the religion in broad sections of the Jewish population from the 90s, and caused the authority of the rabbis to fall. The scholars of the Talmudic schools themselves were seduced by secularism. That being said, the biographical notes of the Jewish Encyclopedia concerning the generation that grew up at the turn of the 19th and 20th century often include the words received a traditional religious education. On the other hand, as we have pointed out, what developed with what developed with unpredictable force and in an unexpected form was palestinophilia, or Palestine. It's just another word. Yeah, it's just another word for Zionism. I think that's a terrible word to use, because Phelia, meaning love of something, is probably not the best word to use, maybe geography. But remember, when we talk about Jews, especially Russian Jews, the word religious doesn't mean the same as it does for anyone else. The Talmud was, for the most part, a secular set of books.

you could be an atheist, God could be simply a collective, the collective Jew, or as I say, Adam Cadman, the new man after their revolution, Antichrist himself, however you want to put it, you don't really have to believe in God for any of this. You know, Kabbalah is a metaphysical book, their set of books, Zohar, etc. not necessarily purely theological. After their rejection of logos at Christ's execution and resurrection, they were looking for, they had already been deeply corrupted, and they were looking for something to replace it. But part of the Jewish revolutionary spirit is their lack, they're nominalists.

There is no universal truth in the world. We have to create it. We have to impose ourselves on it. Now, you can call this religious, but as far as I'm concerned, this is all very secular. So these words are very slippery, like so much in terms of the Jewish identity. But being a Talmudist doesn't mean you are a religious Jew. And that seems to be somewhat of the implication here, and I reject that totally out of hand. The events in Russia could not but be perceived by the Jews of Russia and by the Russians involved

in public life in light of what was happening at the same time in Europe. Contacts were then free and frequent between educated people and the borders were permeable to ideas and events. European historians point to a 19th century anti-Semitism, a growing animosity toward Jews in Western Europe where, however, it seemed that we were making great struggle. towards its disappearance. Up to Switzerland, where the Jews in the middle of the century had not been able to obtain freedom of residence in the townships, the freedom to trade or to exercise handicrafts. In France, it was the blast of the Dreyfus affair. In Hungary, the old-landed

aristocracy accused the Jews of having ruined it. In Austria and in present-day Czech Republic, at the end of the 19th century, an anti-Semitic movement was spreading, and the petty bourgeoisie fought the social democratic proletariat with anti-Jewish slogans. In 1898, but bloody pogroms took place in Galicia. The rise in all countries of the bourgeoisie increased the influence of the Jews, grouped in large numbers in capitals and industrial centers, in cities such as Vienna and Budapest. The press, the theater, the bar, the medical profession,

found in their ranks of percentage of Jews much higher than their percentage to the population of a whole. Those years marked the beginning of the great fortunes of certain Jewish merchants and bankers. And this this dovetails perfectly with what E. Michael Jones had laid out in great detail in barren metal and a few other works. this initially started as an anti-capitalist. I don't mean anti-free market. I mean an anti-capitalist movement. Capitalism means the rule of capital, that they dominate, you know,

this handful of capitalists dominate everything. They're inherently internationalists, and that automatically means Jews were a huge part of it. Their opposition were actual nationalists of various types, not the civic type. And of course, orthodoxy and Catholicism and more than anything else, the monarchy. Germany, Russia, and Austria. I can't say Turkey.

That doesn't work. So this is a lot more, you know, Jews are now associated with this. This is an era like in U.S., you know, you have the trust busters coming in a short time later on. You have monopoly capital developing this explosion of technology and industry and how people were treated, you know, working in a factory in this time was something what I imagined hell to be like. Russia was a little better because of the factory legislation, but everywhere it was brutal. The very opposite of what you would have in the countryside. There is no getting around the fact that the Jews were a part of this, a huge part of this.

They fashioned the ideology of the whole thing. We talked about this already, various forms of competition. the destruction of the guilds. This is what they mean by liberation or equal rights. Now, this is the rule of a handful of capitalists who were completely anti-royalist, either were Jews or associated with them closely. And you see the beginnings of this desire for,

at least in Europe, one market. So, you know, transaction costs would be minimal. minimal. There's no, you know, they were never nationalists. You know, maybe lower levels, maybe. But if you're a major capitalist, you know, huge factories, you want, you have, you have factories all over the place. You need your raw materials from around the world, colonies or wherever. They're internationalists by definition. And something that Marxism always stated that, you know, nationalism came

bourgeoisie. I don't think so. This was always an internationalist phenomenon. You needed so many raw materials. You needed a huge market. You needed workers, the destruction of the countryside. And the one force that was in the way of all of this was the Russian monarchy. So what he's saying here is it's very good. It's not like Jews were thrown in with a much bigger capitalist problem. Capitalism, as Karl Marx would say, is a very revolutionary doctrine. It changed everything. We talked about what a real proletariat is. proletarian is and why they were picked to be the revolutionary entity. It's only because they

were so alienated. Leaving the village, living in those filthy, you know, cities were exploding in the worst possible way. You know, they became machines. Cogged in this huge capitalist machine in those factories. And of course, you had, you had, you know, royalists and right-wingers all over the place fighting this. Of course, the Marxists. this claimed to be, but they just created the same thing, just under their control. But so it really was people like Thomas Carlyle and Britain, who was who was at war with this kind of mentality. To think that the Jews are heavily, and they're financing it.

And the railroads, I mentioned that before in the 1848 revolution, the exposure of the Rothschilds, where you had Austrian and French labor, and all they were. very dangerous labor much at the time, and the only group of people who profited were the Rothschild family, and they don't work. And they see Jews in their own place, undercutting everybody,

growing incredibly wealthy, barely able to contain their hatred for the goyum. And this is where this revolution came from. Now, E. Michael Jones was the very first time ever heard the 1848 revolutions treated as positive things. Usually, you know, this was a Masonic, movement. But from that point of

view, the anti-capitalist part of this, I'm not talking about the French commune or Paris commune, but the anti-capitalist side of this, capitalism is a revolutionary doctrine that was simply taken over

by Marxists for their own purposes. Marxism never had anything to do with workers. I'm telling you this, and certainly not farmers, it was their ability to take over these factories and run them themselves for as long as they could and then strip them all down and disappear when they couldn't do it anymore, which was right in 1990s, 1990s Russia. So remember, I'm not talking about

the free market. I had to make this distinction. I made it in college. The free market might be mythical, but the rule of capital, essentially an oligarchy that was heavily Jewish. We can't go into the opium wars, but this is what I'm talking about. State governments were using especially the British were using their Navy to enforce private contracts a very powerful capitalist

that happened in Turkey it happened in Greece and there were very few countervailing powers to this and the as far as Eastern Europe is concerned the countervailing power

was a monarchy that's why he had to go as far as this group of people was concerned Air Grid Operator of Ireland's Electricity Grid is powering up

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It's easy to use And totally flexible They can even re-gift or donate to a good cause Make your awards More rewarding Visit OptionsCard.compti Today. But it was in Germany that the anti-Jewish tendencies manifested themselves with the greatest

insistence. Let us first name Richard Wagner, as early as 1869. In the 70s, conservative and clerical circles demanded that the rights of German Jews should be restricted and that any new Jewish immigration should be banned. From the end of the 70s, the intellectual circles themselves, whose spokesman was the Prussian historian Heinrich von Treiska, said, vegetators of today have well-perceived the mindset of society which regards the Jews as our national misfortune. The Jews never succeed in merging with the peoples of Western Europe and show hatred towards Germanism. Then comes Carl Eugene During made famous for his polemic with Marx and Engels. The Jewish question is a simple matter of race, and the Jews are a race that is not only foreign, but irredeemably and ontologically bad.

Then comes the philosopher Edward Hartman. In the political sphere, the movement led to the first international anti-Jewish Congress of 1882 in Dresden, which adopted the manifesto addressed to the Christian peoples and governments that are dying of Judaism and demanded the expulsion of Jews from Germany. But in the early 90s, the anti-Jewish parties had regressed and suffered a series of setbacks on the political scene. I've mentioned before that one of the one of the great manifestations of this was a Christian socialist party in Austria

and there were many others Tritka I'm glad he's mentioned here I have his collected works right here in my office in English you know because of these massive the revolutionary nature of these massive concentrations of money power

and the tremendous Jewish influence and domination of the whole thing was turning everyone off. This was a revolution that had to be enforced. This is one of the reasons that Karl Marx wrote before all this. The Udayan Fragha, harsh language for the Jews. I think most Marxists want to forget about it, but you can't deny it very early in his career.

Right around the time he wrote the manifesto. But because, you know, people, People like Metternich, certain elites within the bureaucracies in different countries in Western Europe were very much indebted to Jewish power. I mean, Metternich escaped the 1848 Revolution only because he had a letter from the Ross Charles that he was able to escape. That was his passport, so to speak. And that's the knee Michael Jones's book as well. And it wasn't so much that they loved Jews so much, but they were indebted to them. they needed their money, they needed their acumen.

That's part of the reason why they became what they became. And, you know, we're also reaching an era where conservative now somehow can be connected with, like Metternich is still called conservative today when he simply wasn't. You can't be a conservative, especially in the 19th century sense of the term, and be in bed with Jewish elites. They were inherently revolutionary wherever they went. and you're starting to see with the growth of these monopolies, these massive what we would call conglomerates today,

and even in the U.S., the railroads and the liberalism that they were based upon. Just yesterday, I was reading about the radical Republicans after the U.S. Civil War. And it's shocking. You know how they just despised white people. Charles Sumner, that whole group. They are the author of our current racial policy. They advocated a complete ethnic cleansing of parts of the South. And almost everyone, almost every one of the major radical Republicans,

Reconstructionists, were deeply tied in with the railroad. And so these huge capitalist, and the railroads used to be this big, you know, the example, the archetype of very common. concentrated capital is now connected with this ideology. You can't have any source for rebellion. We know what the rule of capital did in Ireland just a few decades before the era we're talking about here. And the Jews were absolutely dominant in Britain. And they were refusing to assist, they eventually did, they were refusing to assist the starving Irish because we can't avoid the principle of free trade.

They said that over and over again, peel and everyone else. So you have a revolutionary movement. The Jews are a huge part of it. And then very shortly, you have them a more centralized version of this in Leninism. They're not that different from each other. I've been saying this for a long time. And it was just starting to get into focus at the time. So you have a Christian socialist party.

These were not leftists in Vienna. these were your clerical, true, like essentially national socialist types, you know, in a very broad sense. That was developing here, Tritika being another one. And they were aware of this connection. And maybe that's happening again, which is why these laws are in place, that you throw anyone in prison for, at least in the EU, for mentioning any of this stuff. It's very, very, it's very embarrassing. It's very, it's very heartbreaking. France was also the scene, if not of the emergence of an equally aggressive racial theory,

at least of a broad anti-Jewish political propaganda, the one broadcast by Edouard Drummond in his Libre parole from 1892. Then came a real competition between socialism and anti-Semitism. The socialist did not hesitate to embellish their speeches of output against the Jews and to lower themselves right up to anti-Semitic demagogu. A social anti-Semitic fog involved the entirety of France, very similar to the propaganda of the populace in Russia in the years 1881 to 1882. And it was then that in 1894, the thunderous Dreyfus affair broke out. In 1898, it reached its climax throughout Western Europe, in Germany, France, Great Britain, and the United States.

The Russian press of the years 1870 to 1890 also issued some anti-Jewish sentiments, but without the strong theoretical coloring they had in Germany, not the exacerbated social violence in Austria-Hungary in France. Let us recall the accounts of Vesevalad Khrastovsky, Egyptian Darkness, among others, and some crude newspaper articles. It is appropriate to set apart the newspaper of the New Times, which owed its success to its engaged positions to the Slav movement, linked to the Russo-Turkish War for the defense of the Balkans.

But when from the theater of operations were received reports on acts of plunder perpetrated by intendants and suppliers, the suppliers of Jewish origin appeared as the incarnation of all Russian Judaism, and the New Times adopted a frankly anti-Semitic stance. Beginning in the 80s, the newspaper did more than go into the camp of reactionaries. It went beyond all the limit of hatred and improbity in the Jewish question. The warning cry, beware the Jew, resounded for the first time in the columns of the New Times. The paper insisted on the need to take firm measures against the Jew's stranglehold over Russian science, literature, and art. It did not miss an opportunity to denounce the fact of withdrawing from military service.

So you have this growing proletariat, and of course it had been growing all over the place in Europe, and it was growing everywhere. almost by definition, it was an urban part of the movement. Who's going to get to them first? Which ideology is this going to get to them first? I mean, it's something that, you know, the Third Reich that was successful. So many of the early followers were former Marxists in the 20s and 30s. Or is it going to be this new form of Rothschild finance international socialists under Karl Marx and his successors in the international?

And it depended on the country. So this was an era where it was a possibility that many, you know, nationalists, true nationalist or social nationalists were going to get to them first. And it was successful in a few places. But this is also the time where socialism was then torn from any kind of, you know, initially a right-wing concept, an idealistic and very, very Christian concept. as Bakunin, the head of the anarchist movement in Russia said, once the Rothschilds got involved and started financing Marx and the international, and then other Jewish bankers in the West began doing the same, socialism became a Jewish issue,

and it became a way to empower Jews over everyone else. So it doesn't matter whether it's private or state run. You're in the same position. We talked about the Lena Goldworks, Goldmines, the last time. time and the people who ran that, it was a completely Jewish mine. I think I mentioned that. They all received excellent positions in the new communist government. They were, you know, Jewish capitalists were well taken care of. They were either kept in charge of the mine or given some other position or allowed to enjoy their wealth. It was a Jewish movement. It really

didn't matter to them. I mean, you know, capitalist dream of being able to control currency from one central spot. No wonder so many of them loved Leninism. Because they were doing the same thing. That's the dream of every banker. And so many of us grew up with this idea of left and right that there was, you know, capitalism versus communism or Leninism. And that created, it took a long time for me to put all that together in my head. No, they're very, they're very similar. And you have actual proof where you have, you know, powerful Jewish capitalist that once the revolution took over in, the same thing for the sugar industry, and once the Soviet Union was created, they did very well. So many of the early Bolsheviks were financed by, we already talked

about their class status, they're financed by people like Sava Marozov, the industrialists, these guys who took out huge life insurance policy, the beneficiary being the Bolshevik Party, then went and killed themselves. There's a few of those. I've talked about that in my book, the Soviet experiment. We're at an era here where that line doesn't exist anymore.

In one way or another, they're going to rule the economy. And one of the first things the Leninists did, I think everyone knows, was say that any, any anti-Jewish talk no matter how well-intentioned is met with the firing squad

and that was done throughout Soviet right through Stalin and beyond that was always a part of the Soviet mind because everyone knew especially in the 20s everyone knew who was who was running Bolshevism I mean even Churchill knew that

so getting people to stop talking about it was essential for the Soviets and how they defined bourgeoisie and proletarian had an ethnic tinge to it too how could they possibly, if they're truly socialist

reward all of these wealthy Jewish capitalists well maybe you just don't understand what socialism really is there's a reason I don't teach in academia anymore you know because I wasn't preaching this stuff but I was asking questions which is my job

and and you still have academics everywhere to just have this very simple-minded the US was anti-communist throughout the 20th century and having no conception about any of this stuff and today because of censorship

they have no way to access any of this information anymore Air Grid Operator of Ireland's electricity grid is powering up the northwest we're planning to upgrade The electricity grid in your area and your input and local knowledge are vital in shaping these plans. Our consultation closes on the 25th of November.

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more rewarding. Visit OptionsCard.i.e. today. These attacks on Jews, both abroad and in Russia, stirred Vladimir Soloviev, and in 1884, he vigorously criticized them. The Judeans have always behaved to us in the manner of the Judeans, and we Christians have not yet learned to behave with Judaism in a Christian way. With regard to Judaism, the Christian world in its mass has so far shown only an irrational jealousy or a feeble indifference. No, it is not Christian Europe that is tolerant of Jews. It is the Europe of unbelievers. The growing importance of the Jewish question for Russia, Russian society understood it only half a century behind its government. It was only after the Crimean War that the emerging Russian public opinion began to conceive the existence of a Jewish problem in Russia.

But there needed to elapse a few more decades before it understood the primacy of this question. Providence has brought the greatest part of the Jewish people to our country, and the strongest, wrote Vladimir Soloviev in 1891. The year before, with the support of some sympathizers, Soloviev wrote a protest in which it was said that the sole cause of the so-called Jewish question was the abandonment of all righteousness and humanity, a senseless craze for blind national egoism, to stir up racial and religious hatred, which is so contrary to the spirit of Christianity, Deeply pervert society and can lead to a return to barbarism.

We must strongly denounce the anti-Semitic movement, even if only through the instinct of national survival. Yeah, I, this is the Vladimir Slovia. Many people know who I'm talking about. There's a lot of famous Vladimir Slovians in Russian history, but this is the famed philosopher. And I, who had allegedly converted to, Union Catholicism. I'm not 100% sure that there's some question about that. He was a first class,

you know, kind of neo-Higalian philosopher, but he was an internationalist. I spent a lot of time on him. The end of grad school, maybe the first five years thereafter. And sometimes he could be very vague about this kind of thing. But he was an internationalist, and he had a realistic understanding of the Jews. But the ideology that he was promoting wouldn't let him really come to the proper conclusions. Again, it's mostly, I don't want to simplify it. But a lot of people who, you know, a lot of, especially Catholics who love this guy, kind of forget so many. He was a Gnostic of a type.

I denied that for a long time. He was a tiny minority in Russian Christianity, but undoubtedly, a brilliant man, but this was the kind of ideology that was eventually going to take over. He was an ecumenist in the worst possible way. But of course, I could say the same thing about the Triple Alliance of Alexander I First, the Holy Alliance, I should say. But, you know, we talked about that at some length here too. Slovia just became very famous.

This is some of the reason why he's still, probably the most famous Russian philosopher amongst American specialists today. According to the account given to him by M. Dubnov, Sloviev collected more than 100 signatures, including those of Tolstoy and Koralenko. But the editors of all the newspapers had been ordered not to publish this protest.

Sloviev wrote a scalding letter to Zarar Alexander III, but was told if he persisted he would be punished with an administrative measure. He gave up. Just as in Europe, the multifaceted thrust of Jewish ambitions could not fail to arouse anxiety among the actors of Russian public life here, a fierce opposition there, and there again, on the contrary, sympathy. And in some, a political calculation. Like the will of the people in 1881, who understood the profit to be drawn from the Jewish

question at the time it was in the direction of persecution, the radical and liberal circles of the time, namely left wing of society, conceived and made theirs for a long time still the idea that the Jewish question could be used as a political map of the struggle against the autocracy. It was necessary to repeat over and over that the only way to obtain equality and rights for the Jews was a definitive overthrow of the power of the Tsars. From the liberals to the Bolsheviks, from the liberals to the Bolsheviks, passing by the SR all had. have never ceased to involve the Jews, some with real sympathy, to use them as a convenient asset in the anti-monarchical combat. This asset, the revolutionaries, never let it go. They exploited it without the least scruple until, however, these great various tendencies

and debates in the newspapers did not affect the attitudes of the people toward the Jews in greater Russia. Many testimonies confirmed this. Yeah, with both Alexander the 3rd, especially Alexander the 3rd, and Nicholas II, they were more than aware of the Jewish issue. And this is a key paragraph because at the time, or really even today, you can't be a monarchist. I'm a monarchist, I've been a monarchist my whole life, especially in the Russian case, and not be a harsh critic of the Jews. this was the the apogee of Rome for them this was the center of

of um with a reactionary Christianity at the time and far stronger than anybody else that's why it was a I wrote the book on the 100th anniversary of the murder that this was a ritual killing mad duma not that long ago they had duma hearings on the Jewish ritual nature of the of the killing of zarnicholas You know, can you imagine having that anywhere else? That was just a few years ago. Because this was a Jewish ritualistic murder because they couldn't dominate, they couldn't take over

if the czar didn't control the currency. It wasn't able to, and he was always very popular. So they had to invent stories. They used the made-up stories about Rasputin, which were disgusting. Rasputin, not a bad man at any level whatsoever. It was a very good man. They made up story after story after story.

It was very hard for them to attack Nicholas personally. So they figured, well, let's talk about people near him. And they did that too. The royal family was kind of off limits, but that's where all of this came from. He had to go. He was the restrainer that kept the spirit of Antichrist from dominating the world. And ever since his murder, well, we know what happened.

Thus, J. Tidal, a man who lived for a long time in deep Russia and frequented common people, affirms that any racial or national hostility is foreign to the common people. Or in memories left by the Vizemsky princes, this episode, thus there was Korobovka Hospital, a district of Umansky, a somewhat inconsiderate Russian physician, Dr. Smirnoff, the peasants did not like him, and his successor, the devoted doctor, Dr. Zafron immediately benefited from the affection and gratitude of all the peasants in the neighborhood. Another confirmation inspired by the experience of the prisoners of the years 1880 to 1890, P.F. Jakobovic, Melcine, writes,

it would be an ungrateful task to seek, even in the scum of our people, the least trace of anti-Semitism. And it was indeed because they sensed this that the Jews of a small town in Belarus addressed a telegram at the beginning of the 20th century to Madam F. Morozova, the wife of a wealthy merchant who was in charge of charity, give us this much. The synagogue burned down. You know we have the same God, and she sent the sum requested. Okay. Of course, we don't have the same God whatsoever. I don't care how you slice it. But this paragraph, just before we came on the air, we were talking about, um, the difference between individuals and racial groups and their impact.

Of course, and they're deliberately, I think the civil rights movement was based on this lie, that if you're critical, let's say, of black criminality, their hatred of whites or whatever, that means you hate the black guy up the street. They, you know, it's like I'm talking to children. They don't know the difference between an individual in a group. You know, they used to laugh at that joke. Some of my best friends are black. Well, that actually works.

We're not talking about, this isn't personal. The black guy I'm talking to right here might be the nicest guy in the universe. That has nothing to do with the criminality and the fact that violent crime is overwhelmingly non-white in America. One has absolutely nothing to do with the other. And so they're using equivocation here. anti-semitism isn't that you hate Jews. You see a Jew coming down the street, you want to punch them. That's what the regime would like you to believe.

Most of us, you know, I grew up with many Jews. I'm from New Jersey. This was day-to-day. But that has nothing to do with their collective, their aggregate effect on society. Those are two completely different things. And that's really what he's referring to here. Yeah, it's not a personal matter.

And I think the entire left, when it comes to race, which is really their whole thing, the left is based around this manipulation, this equivocation, that hatred for individuals must be the result of you criticizing their collective racial effect on society. You know, it's an infantile way to think, but that's exactly how they think. Air Grid, operator of Ireland's electricity grid, is powering up the North We're planning to upgrade the electricity grid in your area and your input and local knowledge are vital in shaping these plans. Our consultation closes on the 25th of November.

Have your say, online or in person. So together we can create a more reliable, sustainable electricity supply for your community. Find out more at airgrid.i.4.Northwest. On the many nights of Christmas, the Guinness Storehouse brings to thee Christmas nights at gravity. This Christmas, enjoy a truly unique night out at the Gravity Bar. Savour festive bites from Big Fan Bell, expertly crafted seasonal cocktails,

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Visit OptionsCard.I.E. today. neither the Russian liberal press nor the Jewish press had ever accused the Russian people of any land-based anti-Semitism. What both of them repeated relentlessly was that anti-Semitism in the popular mass had been completely fabricated and fueled by the government. The very formula, autocracy, orthodoxy, nationality was felt in Jewish circles as a formula directed against the Jews. In the middle of the 20th century, we can read from a Jewish writer. quote, in Tsarist Russia, anti-Semitism had no deep roots among the people. In the broad masses of the people, there was practically no anti-Semitism. Moreover, the very question of relations with Judaism did not arise. It was only in certain parts of what was called the palest settlement, and mainly in Ukraine,

since the time of Polish domination, that, due to certain circumstances on which there is no need to dwell here, a certain tendency towards anti-Semitism manifested itself in the peasantry. That is perfectly true. And one could add Bessabaria. One can judge on the antiquity of these feelings and circumstances by reading Karimson. The Cossacks who surrounded the false Dmitri of the Cossacks of the Don, obviously, treated the Russians of Jews, which means that in the western provinces, the word was an insult. I think maybe we could bring it to an end here. We could talk about folklore tomorrow. but this was just another expression

of what I've been talking about. You know, when they use the word anti-Semitism, which is a misnomer to begin with, are they talking about like a principal criticism of their action as a group like we do? Or is this irrational hatred for the guy, my dentist, who may be Jewish?

Those are two completely different situations. you know and this is just another another version of this now the other other thing he says here is that they have victims so in the pale of settlement peasants around them have been victimized by them so there maybe it might be personal uh i can't say i was ever harmed um by a black man or a jew ever in my life i tended to get along with them better than better than white people that has nothing with what we're what we're talking about here now if I was mugged maybe that would be a different story but that would be also irrational until we're talking about their collective impact on the society not the guy walking across the street from me two completely different realities that

these guys deliberately uh confused so as to make us seem irrational the whole hate concept they're trying to make it seem individual. Oh, how can you watch this show? There are Jews in it. Well, what Jews can't be funny? What are you talking about? And it's only in that area. The thinking is so muddled, they can't tell the difference between a collective entity and an individual.

That's how bad it is. All right. So we'll pick up the next part tomorrow. I'll play a little catch up here. With the things that you've suffered at the hands of, who knows? It just sounds really, really odd way you were describing it. And I want to remind everybody to go and check the show notes, and especially the videos on YouTube and Rumble and Odyssey,

where I have hot links to where you can donate to Dr. Johnson to keep him unemployed and keep him educating us. So, yeah. Do that. All right, Dr. John, so I'll talk to you tomorrow. Thank you. All right. Thank you, my friend.

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