Carmelite Convent Auschwitz Ashes Racist Dualism Zubrzycki

The Crosses of Auschwitz: Nationalism and Religion in Post-Communist Poland, by Genevieve Zubrzycki. 2006

Strong Judeocentric Bias. Evidently the Ashes of Jews are Sacred and the Ashes of Poles are Not

Zubrzycki’s work is fair insofar as it provides an in-depth summary of the situations and contentions relative to the Auschwitz Crosses, the mindsets of both Poles and Jews, and various useful historical information. One learns that the Polish nobility was one of the largest in Europe, comprising 10-13% of the total population. (p. 37). Every ninth adult Pole had someone in Auschwitz. (p. 136). [This makes the Jewish monopolization of Auschwitz all the more inexcusable.]

THE AUTHOR IS OFTEN SUPERFICIAL. SHE REPEATS POLONOPHOBIC MEMES

Unfortunately, Zubrzycki’s statements often lack analytic depth, and exhibit a Judeocentric bias. She buys into the premise that the Jedwabne “revelation” has transformed Poles from victims to victimizers. (p. xiii). Really? How is Jedwabne, etc., even if Poles are 100% guilty, supposed to erase the fact of 2-3 million non-Jewish Poles, including half the intelligentsia, murdered by the Germans? She presents the arguments about the “de-Polonization” and “de-Judaization” of Auschwitz as symmetrical, when they are not–considering the vast volumes of Judeocentric educational and media materials worldwide which have all but buried the memory of the non-Jewish victims of the Nazis. She dwells on the fact that Poles saw Jews as “the Other” (p. 35), forgetting that Jews also considered themselves as “the Other” relative to Poles, and acted accordingly. She says that RADIO MARYJA “promotes a culture of fear and despair.” (p. 167). As a long-time listener, I find this more amusing than bigoted.

Unfortunately, Zubrzycki repeats the false association of Fr. Kolbe and anti-Semitism (p. 58), and repeats the myth of the onetime Polish disregard of Auschwitz Jewish deaths (p. 108), and the myth of the 4-million victim toll as an invention designed to hide Jewish deaths. (p. 105).

THE HOLOCAUST INDUSTRY MENACES POLAND

Instead of just mentioning the fact that some Poles think of Jews as returning to Poland to exploit her, why not inform the reader that certain Jewish organizations are seeking massive tribute (“reparations”) payments to the tune of many tens of billions of dollars? [UPDATE: A fact made vividly evident by the 2018 passage of S. 447 by the United States government]. And, instead of dwelling on the fact that some Poles associate Jews with supranationalism, atheism, Communism, etc., Zubrzycki should be candid about the fact that Jews were and are in fact strongly overrepresented in these endeavors. As for the postwar Communist security forces (UB–Bezpieka), responsible for murdering tens of thousands of Poles, its leadership was about 35% Jewish, in a nation where Jews constituted less than 1% of the general population.

THE MYSTIFICATION OF THE HOLOCAUST TAKEN TO ITS LOGICAL EXTREME

Zubrzycki uncritically mentions the argument that Auschwitz 1 and Birkenau cannot be separated, as proposed by the Polish compromise, because the entire area contains Jewish ashes. (p. 175). Considering the fact that the ashes from the Birkenau crematories were usually dumped in the Sola River, a tributary of the Vistula, and we cannot know how far downstream they went, should the entire Vistula Basin therefore be declared a Cross-free zone? Are Jewish ashes superior to Polish ashes? Or are Jewish ashes sacred and Polish ashes are not? In short, are we returning to a Talmudic-style dual morality that governs Jews and the GOYIM?

WHO IS IMPOSING ONE’S RELIGIOUS BELIEFS ON OTHERS?

Some Jews consider the Cross at Auschwitz objectionable because it reminds them of past persecution by Christians. (p. 178). Considering the fact that just about every religion (including Judaism) has, at one time or other, persecuted other religions, isn’t such reasoning a bit self-righteous?

Some Jews have complained that they are not free to pray at Auschwitz because Christian symbols, to them, are idolatry. (p. 173). Considering the fact that we are supposed to be living in a pluralistic time in which all religions are welcome, how can such decidedly pre-ecumenical, rather onerous thinking be condoned?

Zubzycki misses the real reason behind the “idolatry” argument in the Auschwitz Cross controversies. In accordance with the Talmudic double standard, a non-Jewish religious symbol is idolatrous as soon as the non-Jew makes it. But it is–conveniently–not idolatrous when the Jew wants to make money by selling it. This enables the Jew to find Christian symbols offensive in some contexts but not others (e. g, selling them). See my review of: Jews, Gentiles, and Other Animals: The Talmud After the Humanities (Divinations: Rereading Late Ancient Religion).