Archives for posts with tag: Holohoax

 

Kick-Ass 2

2010’s Kick-Ass advertised itself as presenting audiences with “A New Kind of Superhero”. What was new was the fact that, in that film, the hero nearly drops the ethnic disguise that crypto-Jewish predecessors – Batman, Superman, and others – had worn in winning the public’s heart. In adapting John Romita, Jr.’s comic book for the screen, Kick-Ass not only exposes but almost openly celebrates the Chosenness of its protagonist by transforming Dave Lizewski from the blond, Nordic-looking character of Romita’s creation into a curly-headed, bespectacled Jewish nebbish ably portrayed by Aaron Taylor-Johnson.

Hit-Girl, too – though her name is given as Macready, and despite being portrayed by Chloe Grace Moretz, a precocious actress who claims to come from a “very Christian” background – conveys a decidedly Judaic sensibility; and the character’s Jewishness goes overt in the scene in which she watches as her father, Nic Cage, conflagrates as a one-man Holocaust.

Kick-Ass poster

Kick-Ass 2 (2013), like its forebear, is filthy, foulmouthed, ultraviolent, and full of over-the-top bloodletting, but only half as engaging as the original Kick-Ass. For one thing, the novelty of the DIY hero idea is diluted by the fact that Kick-Ass 2 populates New York City with whole armies of would-be superheroes and villains, none of whom are fully developed characters as Kick-Ass and Red Mist (Christopher Mintz-Plasse) are in the first film.

Nor are matters helped by the fact that the entertainment-evaporating Morris Chestnut receives extra screen time as Hit-Girl’s tedious foster father Marcus, a straight-laced, sterling example of Africanus cinematicus who chides his young ward for her obscene language and institutes a swear jar penalty for every offense. Meanwhile, the toilet humor factor, as if to compensate for Kick-Ass 2’s lack of human interest, is ratcheted to the nth degree, with Kick-Ass and girlfriend Night Bitch (Lindy Booth) literally having sex in a toilet stall. The only other paltry attraction of note is Jim Carrey in his supporting turn as ridiculously mugging and slugging hero Col. Stars and Stripes.

Kick-Ass Chloe

Chloe Grace Moretz as Hit-Girl in Kick-Ass (2010)

Fortunately, Chloe Moretz is a few years older this time out, which softens the borderline pedophilia of the first film’s fetishization of Hit-Girl. Kick-Ass made explicit Hit-Girl’s forbidden appeal to older males, with her leather outfit, whore wig, short skirt, sensuous, sneering lips, and penchant for blowing kisses and using language like “cunts”, “motherfuckers”, and “giant cock”. One scene of the first film frames her against an erotic billboard advertisement with Claudia Schiffer, juxtaposing Hit-Girl’s juvenile form with that of the fully developed sex siren.

Kick-Ass Claudia

Hit-Girl inappropriately framed with Claudia Schiffer

Jane Goldman

Kick-Ass (2010) writer and devourer of innocents Jane Goldman

Kick-Ass screenwriter Jane Goldman, in the A New Kind of Superhero documentary included on the Kick-Ass blu-ray, refers cryptically to the “odd domesticity” between Hit-Girl and her father, a wording which casts a disconcertingly serious light on Hit-Girl’s meaning when she says, “I’m just fuckin’ with you, Daddy.” Kick-Ass 2 only reinforces this impression when Hit-Girl tells Marcus, “I know you see me as this little girl, but I’m not, and I never was. You’re right, Daddy did take my childhood away, but I’m not so sure that was a bad thing.”

Jeff Wadlow

Kick-Ass 2 (2013) writer-director-cryptographer Jeff Wadlow

2.5 of 5 possible stars. Ideological Content Analysis indicates that Kick-Ass 2 is:

10. Anti-Arab. Hit-Girl threatens to “go Saudi Arabia on your ass” before chopping a man’s hand off. A typically hypocritical Zionist warmonger, she engages in precisely the crimes of which she accuses the enemy. The Motherfucker’s henchmen commit an Islamic terrorist-style decapitation – which, like those supposedly performed by ISIS on Foley and Sotloff, never actually appears onscreen. (cf. no. 1)

9. Crypto-antichrist. Kick-Ass/Dave Lizewsky, though substantively Jewish, affects a veneer of Christian belief for gullible audiences, attending a Christian funeral ceremony for his father (Garrett M. Brown). Lizewsky’s irreverence toward his putative faith reveals itself, however, when he affects a comical pimp disguise with gaudy crucifix bling. On his bedroom wall, furthermore, is a poster advertising Kick-Ass creator Mark Millar’s comic book American Jesus, book one of which is titled “Chosen”. Military-minded Col. Stars and Stripes, meanwhile, is a born-again Christian who shows his faith and patriotism by dishing out beatings with his trusty baseball bat and barking orders like, “Yo, don’t take the Lord’s name in vain!” “I’ll be immortal, like an evil Jesus,” says the Motherfucker (Christopher Mintz-Plasse).

8. Egalitarian/class-conscious. The wealthy Motherfucker and his minions are the “one percent”, with heroes coming from what remains of the middle class. “A family livin’ in the street deserves a hot meal,” opines Col. Stars and Stripes in his role of embodiment of the schizophrenic mental retardation that is Barack Obama’s America.

7. Multiculturalist, pro-miscegenation, and pro-wigger. Hit-Girl, an orphan, is raised by an Africanus cinematicus. Katie (Lyndsy Fonseca), Kick-Ass’s girlfriend from the first film, breaks up with him and informs him that an African rival has a larger “baton”. Girls are encouraged to twerk and jerk to congoid booty-shaking beats.

6. Drug-ambivalent. Hit-Girl cut her teeth on the drug dealers she and her father targeted, but wins in the end of Kick-Ass 2 with the help of hypo full of adrenaline. Mr. Lizewsky is concerned that his son may be using drugs, but “an inebriated college girl deserves to make it home safe at night,” proclaims Col. Stars and Stripes.

5. Pro-gay. The Kick-Ass queer super-friends and allies include a token sodomite. Homophobic talk, the audience learns, “makes you sound super-gay.”

4. Misandrist and pro-castration. Hit-Girl beats up and mutilates a number of men. “In a weird way, I kinda liked it,” says Kick-Ass of being on the receiving end of Hit-Girl’s abuse. More than one male groin gets brutalized. Night Bitch devotes her career as a superheroine to stopping sexually predatory men.

3. Anti-racist (i.e., pro-yawn). Would-be supervillain the Motherfucker is loose with the racially insensitive stereotypes, which he defends rather as “archetypes”. (cf. no. 10)

2. Anti-family. Chris D’Amico (Mintz-Plasse) accidentally murders his mother in a fit of rage. Then, after discovering her S&M gear, he repurposes the items as a bad guy costume and dubs himself the Motherfucker. Hit-Girl’s high school rival, a catty and unprogressive blonde bitch (Claudia Lee), only aspires to be a wife and mother. (also see above remarks on incest and pedophilia)

Join Fight

1. Zionist. “We were in the ultimate clique. It didn’t matter that no one else knew. We knew,” gloats a self-satisfied Kick-Ass. Supervillain and would-be “evil Jesus” the Motherfucker knows that Kick-Ass and Hit-Girl – which is to say, Zionist Jews – assassinated his father (Mark Strong) in the first film. The ‘Fucker’s mother (Yancy Butler), however, dismisses her son’s claims and insists that Mr. D’Amico simply “died in a fire.” The Motherfucker, then, stands in Kick-Ass 2 as an insulting caricature of all the disgruntled “conspiracy theorists”, a representative of the Gentile Spring and the ascendant minority of the angry and awakened gentiles who know that the Jews did 9/11.

Kick-Ass 2 contains what may be a cryptic admission of Jewish guilt for the 9/11 attacks, if considered together with the conclusion of the first Kick-Ass, which ends with gangster Frank D’Amico exploding into an orange fireball high outside a New York City skyscraper. In the sequel, the hero teams up with a new vigilante (Donald Faison) who goes by the name Dr. Gravity – a handle suggestive of the force dictating that what goes up must come down. Significantly, the scene in which “ultimate clique” member Kick-Ass and artificial force of nature Dr. Gravity beat down two street thugs with skinhead haircuts takes place outside a restaurant with a sign clearly visible at the top of the frame. “Since 1911,” it reads – a reference to 9/11/01?

China and Russia, both inconvenient geopolitical counterbalances to the implementation of a Jewish World Imperium, appear personified as antagonists Genghis Carnage (Tom Wu) and Mother Russia (Olga Kurkulina), best described as a female version of Dolph Lundgren in Rocky IV. In another show of Jewish storytelling chutzpah, Col. Stars and Stripes’s German shepherd is suggestively named Eisenhower and wears a tacky American flag mask. The American president and Supreme Allied Commander of World War 2 is thus revealed as the Zionists’ pet, a faux-patriot Shabbos goy attack dog to be unleashed on the enemies of organized Jewry.

Lastly, the much-abused phrase “peace in the Middle East” occurs in the script as a reference point for something incredibly complicated, in the sense in which the proverbial “rocket science” is typically used. This, of course, obscures the fact that Americans, instead of subsidizing the Israelis’ genocide against the Palestinian people, would do better to further the aim of peace by cutting off Israel’s 3.5 billion-a-year in welfare checks.

Kick-Ass American Jesus

“Chosen”

The Howling poster

The Howling (1981)

National Socialists have traditionally appropriated wolf imagery as an expression of their movement’s fierceness, masculinity, and pagan mystique. Hitler’s first Eastern Front headquarters was named the Wolf’s Lair, and Werwolf was the name the Nazis selected for a German guerrilla resistance force during the waning phases of World War II. White nationalists of today will sometimes refer to themselves as werewolves, as well. A close reading of Joe Dante’s horror hit The Howling (1981), however, may convince viewers that Jews are the ones who deserve the mantle of the wolf.

Ilsa She Wolf of the SS

Lupine-themed pop Nazi iconography

“Signed his work,” explains television news producer Christopher (Dennis Dugan), with reference to the gruesome clues furnished by the artistic creations of a murderous maniac – and, as it turns out, a werewolf – in dialogue suggestive of what may be The Howling’s ulterior intention of cluing viewers into the nature of its Hollywood provenance by way of a revelation of method.

The madman is Eddie Quist (Robert Picardo), a sexual pervert stalking anchorwoman Karen White (Dee Wallace). The latter, in an attempt to help police capture Quist, agrees to meet him in an adult video shop, where he lures her into a private booth, activates a sadomasochistic sex loop, announces his intention to possess Karen’s body, and then proceeds to transform and to reveal his true physical nature – that of a wolf.

Dee Wallace

Dee Wallace as Karen White

Thus, in this crucial encounter, key subtext is set into motion. Quist is in his element when surrounded by filth and shows a pronounced interest in pornography – an industry dominated by Jews – and he also seeks to dominate Karen, a character who is significantly beautiful, blonde, surnamed “White”, and a representative, furthermore, of her local news media – another Jewish near-monopoly. Karen’s employer at Channel 6, Fred Francis (Kevin McCarthy), would seem to be one of the last of the WASP old boys’ club.

Picardo

Robert Picardo as Eddie Quist

A search of Quist’s apartment reveals obsessive drawings of monsters (i.e., autobiographical deviant art) and newspaper clippings illustrative of his resentful preoccupations with violence and Christianity. Two visible headlines from articles on his walls read, “The Dismembered Corpse in the Burned Out Church” and “Weird Case of the Murdering Messiah”. Murdering or murdered? Either way, the headlines speak to Quist’s sense of Jewish supremacy and hatred of gentiles.

Appearing as a guest on Channel 6 is a pop psychiatrist, Dr. Waggner (Patrick Macnee), who advises his audience of the benefits to be had from slackening their moral standards when he says, “We should never try to deny the beast, the animal within us.” Psychiatry, of course, being another field famously lorded over by Jews hostile to the traditional ways of Christendom. Dr. Waggner, like Quist, has designs on Karen White, and – using the pretext of her post-traumatic stress resulting from the meeting with Quist – invites her to his rustic retreat, suggestively named the Colony, for what is supposed to be group therapy along with her husband, Bill (Christopher Stone).

Elisabeth Brooks

Elisabeth Brooks as Marsha Quist

The Colony, unfortunately, is a forested den of werewolves, among them folksy locals Charlie (Noble Willingham), Erle (John Carradine), Jerry (James Murtaugh), deceptively friendly sheriff Sam (Slim Pickens), and shapely seductress Marsha (Elisabeth Brooks), a quintessential scarlet woman who sets about dissolving the bonds of Karen’s marriage by making herself aggressively available to Bill. Marsha’s love shack in the woods is adorned by pelts, which – with their six points of paws, head, and tail – abstractly approximate elongated Stars of David.

Pelt of David

Pelt of David

“Karen, you’re really gettin’ paranoid,” Bill accuses when his wife confronts him about his infidelity. “I know,” he says sarcastically, “it’s all a big conspiracy as far as you’re concerned.” Bill’s tactic, then, is to attempt to distract from the fact that he has plainly sold his soul and his services to the alien by smearing his accuser as a “conspiracy theorist”. Sound familiar?

Karen’s new Colony acquaintance Donna (Margie Impert), also a crypto-werewolf, lets slip a hint of her hidden identity when she and Karen happen upon a mutilated cow. “Oh, Jesus,” she blurts with embarrassment, to which Karen automatically tacks on “Christ”. It is Karen, and not crypto-werewolf Donna, who identifies Jesus as the Messiah and not a head of slaughtered cattle.

Donna and Karen

Donna (Margie Impert) and Karen (Dee Wallace)

An isolated redneck community might seem an unlikely representation of Jews, if not for their legendary prowess at passing themselves as common whites. “Your classic werewolf can change shape anytime it wants, day or night, whenever it takes a notion to. That’s why they call ‘em shapeshifters,” explains occult bookseller Walter Paisley (Dick Miller). “Silver bullets or fire,” he goes on. “It’s the only way to get rid of the damn things. They’re worse than cockroaches.”

Joe Bob Briggs

“That’s why they call ’em shapeshifters.” An example of the crypto is John Irving Bloom, who made a career as ersatz good ol’ boy Joe Bob Briggs

The strength of the wolf is in the pack. A single Charles Schumer or Dov Zakheim might pose no threat to the United States; but taken together, as an organized infestation, Jewry comprises a nearly unbeatable hydra. “A secret society exists and is living among all of us,” Karen duly warns her viewers when she returns to television. “They are neither people nor animal, but something in between.”

The less-than-sympathetic and decidedly utilitarian view this secret order of carnivorous creatures takes toward the goyim is made explicit during the scene in which they reveal themselves. The script is worth quoting at this pivotal juncture:

     Jerry: It was a mistake to bring her to the Colony.

     Erle: We should have stuck with the old ways. Raising cattle for our feed. Where’s the life in that?

     Charlie: The humans are our cattle.

     Erle: Humans are our prey. We should feed on them, like we’ve always done. Screw all this “channel your energies” crap.

     Dr. Waggner: But the danger of exposure! We need this shelter to plan! To catch up with society! Times have changed and we haven’t! Not enough.

     Marsha: Shut up, Doc! You wouldn’t listen to me! None of you! “We can fit in,” you said. “We can live with them!” You make me sick.

True to the bookseller’s lore, the werewolves prove to be vulnerable to silver bullets and fire – which is, of course, to say Holocaust – when gentile news producer Christopher, presumably following in the imaginary footsteps of Julius Streicher, rides to the rescue and burns the lot of the flesh-devouring good-for-nothings alive in their barn-synagogue of Satan.

Marsha, the Zionist Werewolf Whore of Babylon, is seen to be the only survivor of this horrible Howlocaust, and one can only assume that she will now be more bloodthirsty than ever, an assumption corroborated when she gazes into the camera and orders a hamburger – specifying that it be cooked rare. The Howling’s end credits then roll over a close-up of the sizzling hamburger patty – a macabre reminder of the final significance of what is meant by “goy cattle”.

“Rare.”

Wolfshiem

Jewish werewolf Meyer Wolfsheim (Amitabh Bachchan) in The Great Gatsby (2013)

Paul Wolfowitz

Jewish werewolf, warlord, nose picker, and comb licker Paul Wolfowitz

Wolf Blitzer

Jewish werewolf Wolf Blitzer, fiendish face of Cabal News Network

Those following Ideological Content Analysis from its inception in 2012 may have noticed a quickening harshness and radicalization of the perspective of the author of these reviews, and a more aggressive willingness to confront the ugly. Looking back at some of those posts of two years ago in the light of subsequent revelations, he realizes with some embarrassment the inadequacy of several of his earlier analyses.

One case that particularly grieves him is his comparatively safe approach to discussing The Dark Knight Rises (2012), a film which – he is now convinced – is of the utmost significance to those sensitive to the Jewish Question. The revaluation came as the result of watching – yes, he is not afraid to confess – a YouTube video by conspiracy hound MrGeorgeJettison (also known as Jim How and Pmtmr). Jettison’s asides and embellishments are admittedly somewhat silly, but his central insight – that billionaire Batman (Christian Bale) stands for Jewish power, and that Bane (Tom Hardy), rather than merely being a socialist demagogue, represents the resistance to this power – is entirely convincing.

Bane is a paranoid Jewish money master’s idea of a populist, a man of the people bent on breaking the internationalist financial power that has its capital in New York (depicted as Gotham in the film). He represents a conflation of leftist class warfare politics and the threat of a National Socialist awakening, falling somewhere between Zuccotti Park and Nuremberg. His cult of fanatical followers, furthermore, looks forward to a spiritual experience they significantly call “the fire”, no doubt with reference to the “Holocaust“.

Bane’s revolution is the Gentile Spring, an impertinence prompting the bat-like avenger, a vampiric profiteer of the military-industrial complex, to swoop to the rescue of his fellow financial predators on Wall Street when Bane essays a program that can be interpreted as a monetary reform. Batman, who suffers the loss of his fortune as a result of Bane’s activities, is a formidable creature of the night who relies on secrecy for his effectiveness, so that Bane’s discovery of his identity and nocturnal nature poses a very real threat to Batman’s existence and that of his parasitic kind.

Also significant is Miranda (Marion Cotillard), a character later revealed to be one of Bane’s collaborators. She is Middle Eastern in origin, grew up in appallingly harrowing prison conditions – much like Palestinians since the Nakba – and can be seen to personify the righteous vengeance of militant Islam. Actress Marion Cotillard was almost certainly cast in this role because of the mole she sports in the center of her forehead, a feature bearing some resemblance to the zabiba, or “prayer bump” on the foreheads of pious Muslims resulting from repeated bowing to the ground.

Marion Cotillard in The Dark Knight Rises

Marion Cotillard, terrorist temptress

What becomes apparent from The Dark Knight Rises is that the Jews fear a united front against Talmudic supremacy – a coalition of western man and Arab against the vampire power that dictates policies from Gotham. This being the case, one question remains.

Bane, where art thou?

Dawn_of_the_Planet_of_the_Apes

Here is a worthy addition to the venerable Apes franchise. Like the original Heston classic, Dawn of the Planet of the Apes is by turns poignant, thought-provoking, and unintentionally humorous in telling the tragic story of what befalls humanity in the wake of its decimation by a simian flu and the resulting collapse of civilization.

What little remains of Bay Area humanity lives together in downtown San Francisco, led by capable ex-soldier Dreyfus (Gary Oldman). The civilizationally ascendant apes, led by intelligent chimpanzee Caesar (Andy Serkis), inhabit the forest surrounding the city, unaware that humans have survived the plague.

When a chance encounter and death bring the two mutually resentful species into conflict, members of both groups believe their continued existence is at risk. At stake in this exciting installment of the franchise is whether peace is possible or full-scale war between the two tribes is an inevitability.

4.5 stars.

[WARNING: POTENTIAL SPOILERS]

Ideological Content Analysis indicates that the symbolism or subtextual resonance of the ape/human relationship in Dawn is variable, changing in meaning from scene to scene, so that a single comprehensive interpretation is impossible. Anecdotal analysis follows, however, yielding the following diagnoses:

4. Multiculturalist. All races live together in harmony in progressive post-collapse San Francisco. The diverse makeup of the human element, including blacks, softens the association that racially insensitive viewers are likely to draw between apes and blacks. That parallel is exploited, however (see no. 3), and the abstract sense that the apes are akin to the teeming anthropoid scatology constituting the world outside the West – and, increasingly, the West itself – is also unavoidable. (cf. no. 1)

3. Anti-gun. With the planet essentially set back to zero, the original sin that disrupts this new potential Eden is not the eating of fruit, but the bearing of arms. Carver (Kirk Acevedo), a character who bears a suspicious resemblance to George Zimmerman and who, given his Anglo name, is presumably supposed to be some kind of “white Hispanic”, sets the plot in motion when he panics and shoots a (no doubt angelic) chimp in the forest. Apes, at first hopeful of peaceful relations, confiscate and destroy a few of the humans’ guns. Carver later disobeys Caesar’s terms of cooperation by sneaking a gun into ape territory, putting a baby chimp in danger and alerting emotionally susceptible moviegoers that the guns in their homes are a multitude of dead baby tragedies waiting to happen.

2. Green. It is man’s energy dependency which brings him into conflict – in this case, with apes – when Dreyfus determines to get a power plant operating again. No alternative energy is available, viewers are told, the implication being that, had America’s government, in its wisdom, been allowed to invest more of its tax booty in clean, green energy alternatives, the humans’ post-apocalyptic plight might have been avoided.

1. Crypto-Zionist. The misleading notion that the American energy appetite – lust for oil, for instance – is responsible for drawing the country into its conflicts abroad only serves to distract from the reality that it is the Israel lobby, not hootin’, hollerin’ Texas oil barons, who have exercised a Svengali-like influence on American foreign policy in recent decades.

More interestingly, the climactic sequence of Dawn of the Planet of the Apes invites an interpretation according to which the humans, led by Dreyfus, are Jews, and the apes are the primitive gentile hordes. As this interpretation would have it, the climax of the movie presents a kind of encrypted dialogue between two competing Zionisms. Some explanation may be necessary for the uninitiated in matters Judaic as to why goyim might be cast as apes. What too few gentiles understand is that Talmud-taught Jews hold non-Jews to be subhuman, their word for a gentile woman, shiksa, meaning an “unclean animal”. The Yiddish slur goyim, furthermore, is used synonymously with “cattle“.

The name of the human leader, Dreyfus, calls to mind the notorious Dreyfus Affair, which, as Jewish history would have it, constitutes one of the most rabid episodes of anti-Semitism in the history of Christendom (practically the entire history of Christianity being a mere buildup to the “Holocaust” if Jewish historian Raul Hilberg is to be believed). The name Dreyfus, then, suggests a Zionist martyr, as do his words and actions in this momentous sequence.

Toward the end of the film, the simian army has taken control of San Francisco, with bloodthirsty ape usurper Koba* (Toby Kebbell) and his followers occupying a downtown tower as headquarters. Dreyfus and his fellow human-Jews, unknown to the ape-gentiles, have planted explosive charges under the tower – a tactic clearly reminiscent of the Israeli Mossad‘s controlled demolition of the Twin Towers on 9/11.

Dreyfus, defending his decision to eradicate the ape-gentiles when fellow human Malcolm (Jason Clarke) expresses his horror and his hope that ape/human reconciliation is still possible, explains that he is detonating the tower in order to save the human race (i.e., Jews). His position, in other words, is that every ape-gentile must die so that Jew-humans might survive. He then proceeds to explode the tower, himself along with it, considering his act of mass murder a selfless martyrdom. The actual result of his action, however, is that full-scale conflict between ape-gentiles and Jew-humans is now a permanent feature of their inextricable histories. Ape-gentiles will always be hostile and on the defensive from now on because the vindictive Jew-humans can “never forget”.

The Jewish screenwriters of Dawn of the Planet of the Apes appear to intend for their film to function both as a symbolic cover-up for the Jews in subliminally excusing them from principal responsibility for America’s wars of intervention – and, for the tuned-in members of the audience, as a warning to the hardcore terrorist Zionist establishment represented by such figures as Adelson, Netanyahu, Silverstein, Chertoff, Zelikow, Kissinger, Zakheim, Krauthammer, Kristol, Perle, and the rest of the Talmudic rats responsible for the Jew World Order under which gentiles are currently dying and suffering unnecessarily. Push too hard, they caution, and you might just give away the game.

*”Koba”, whether coincidentally or not, was the nickname of supposedly anti-Semitic Joseph Stalin (responsible for the “black years” of Soviet Jewry).

 

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purge-anarchy-poster

The Purge (2013) demonstrated that writer-director James DeMonaco is a gifted craftsman of suspense – and also a lefty retard who believes economic inequality and gun rights are the roots of all of America’s evil. The same can be said for DeMonaco’s follow-up, The Purge: Anarchy, which, like its predecessor, is a nicely constructed scare film informed by its creator’s contemptible ignorance.

In this installment, which takes up with an entirely new set of characters, a grieving father (Frank Grillo) takes advantage of America’s annual night of legalized bloodletting to go after the man responsible for his young son’s death. Along the way he crosses paths with a couple (Zach Gilford and Kiele Sanchez) whose car breaks down – oh shit! – just as the Purge commences and a mongrel mother (Carmen Ejogo) and daughter (Zoe Soul) who also find themselves on the unlucky end of the hunter-prey relationship.

The Purge: Anarchy introduces a few new elements into the franchise mythology, incorporating ideas from Richard Connell’s oft-filmed short story “The Most Dangerous Game”, with well-to-do Purgers hiring squads to go out and collect unfortunate specimens for them to hunt on private property. Another new feature, perhaps inspired by the subversive movement in the thematically similar Death Race 2000 (1975), is an underground revolutionary movement, led by the foulmouthed Carmelo (Michael K. Williams).

Grillo’s alpha male power maintains viewer interest in the lead character’s mission (the she-mutt charms on offer are less than entrancing, however), while Hala Bahmet’s costume design greatly enhances the spookiness, so to speak, of a gang of genuinely unsettling ghetto marauders. The Purge: Anarchy is a tightly wound, violent, electrified thriller that should satisfy fans of the original film and exasperate those who found it offensive.

Purge God

Whatever happened to Buckwheat?

[WARNING: POTENTIAL SPOILERS]

4.5 stars. Ideological Content Analysis indicates that The Purge: Anarchy is:

9. Anti-obesity. More than one mentally unbalanced chubby girl takes part in the Purge.

8. Anti-drug. The hero’s son was killed by a drunk driver (Brandon Keener) – another one of those damned stupid white men. Pills figure in one scene as a scary habit.

7. Anti-Christian. Religious language and concepts are used irreverently throughout. Purgers hold hands in a prayer circle before commencing mass murder, and so forth.

6. Pro-slut/pro-miscegenation. Eva (Ejogo) is that most admirable of American types: the minority single mother. She and her little hovel of high yellows or mestizos or whatever they are represent the racially indeterminate norm of America’s future.

5. Vigilante-ambivalent. Eva and her daughter implore Sergeant (Grillo) not to go through with his planned revenge. When the time comes to do the deed, he contents himself with giving his quarry a scare. Carmelo and his congoid army of avengers, however, appear to be fully justified in their activities. The lesson, then, would seem to be that personal vendettas and individually motivated murders are wrong but that violent mass actions of class conflict are validated by the demands of social justice. In one audience-pleasing scene, a Wall Street crook’s corpse is seen hanging over a sidewalk.

4. State-skeptical. The Purge: Anarchy is imbued with an uneasiness about the hyper-surveillance state, and it turns out that the “New Founding Fathers” who preside over the Purge are actually participating and using street cameras to track their prey. Typical of DeMonaco’s political idiocy is his paradoxical advocacy of gun control in conjunction with his distrust of authoritarian government. One can only assume that the “New Founding Fathers” of the Purge franchise are, to his mind, something like the Tea Party on steroids, and that a government sensitive to the people’s need for gun confiscation would be more trustworthy.

3. Anti-gun. The first Purge posits that guns are weapons of aggression and simply not an effective means of crime deterrence and home protection, as illustrated by a scene in which Ethan Hawke’s gun is used against him. The sequel, in which the Second Amendment becomes not only a license to kill, but an article of fanatical religious faith, suggests the same idea in a scene in which Eva’s pistol is in another room and out of reach when her home is invaded. The Purge: Anarchy, however, finds DeMonaco (who admits to being “terrified of guns“) going totally off the rails on a crazy train of convoluted reasoning according to which gun ownership represents such a threat to public safety that the poor masses must rise up with guns to combat gun owners. Black Marxists with guns is good and progressive. Rich white people with guns, on the other hand, is just another hateful Holocaust waiting to happen.

2. Egalitarian. The annual Purge exists partly to contain crime to a single night, but also for population control, with the poor and homeless being the ones who cannot afford to protect themselves. Carmelo rails against the “market mentality”. Eva puts in a good word for Obamacare by mentioning that she can hardly afford medical coverage for her family. The Purge: Anarchy furthermore asks viewers to understand that a gang of sick masked black thugs led by Keith Stanfield only participates because they need the money. Hear that, America? Flash mobs and polar bear hunters – the sort of African garbage documented by Paul Kersey and Colin Flaherty – do what they do only because they are socially marginalized and disadvantaged by structural inequality. Revolutionary death squads save the day. End credits feature money spattered with blood.

1. Anti-white. Surprisingly, The Purge: Anarchy is less single-mindedly anti-white than the first film, and features plenty of minority perpetrators, such as would-be rapist Diego (Noel Gugliemi) and the aforementioned masked street trash. Make no mistake as to this film’s principal target, however. In one of the dumbest sequences, Eva’s father (John Beasley) agrees, in exchange for monetary compensation to be paid to his daughter, to go to the home of a “posh” WASP family to allow himself to be butchered as a literal sacrificial Negro. “Change”, this movie informs its viewers through Carmelo, only comes with the spilled blood of the (white) rich. Climactic scenes include a machine-gun slaughter of wealthy WASPs, several blondes among them, by the black communists.

 

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Golem Poster

Proto-psychedelic Golem advert

(Are You Gentiles Experienced?)

Paul Wegener’s film The Golem: How He Came into the World (1920), in addition to being one of the standout examples of expressionism in the silent cinema, serves as a sadly, humorously revealing commentary on Jew-gentile relations in modern times.

Paul_Wegener

Director, star, and effeminate smoker Paul Wegener

The Golem (at least in the version available from Kino) opens with whimpering violins over a strange night sky, the constellations foretelling misfortune for Prague’s Jews. The augury proves to have been all too true when Florian (Lothar Muthel), a knight-emissary of the Emperor (Otto Gebuhr), makes known to the Jews a decree of imminent expulsion on account of their traffic in black magic and disrespect for the host people’s Christian observances. An urgent convocation of the ghetto Elders is held.

Golem ghetto

In the Ghetto

Then, as now, Jewish women’s exotic wiles are drafted into battle on behalf of Jehovah’s Chosen. Miriam (Lyda Salmonova), a rabbi’s sultry hussy of a daughter, is encouraged to seduce Florian so as to promote amicable relations and buy the Jews some time to get a good plot into action.

Golem Florian Miriam

Miriam lets Florian cop a feel

As Lasha Darkmoon explains in her essay “Sex and the Jews” at The Occidental Observer,

In all the great European cities, a certain type of prostitute was always to be found: exotic and semi-Asiatic in appearance. She was Jewish, and she was very much in demand. The word “Jewess” therefore entered the language as a loose synonym for “Jewish prostitute”.

Drescher beckons

Jewish whore archetype Fran Drescher

Francock

Drescher gapes at the sight of a cock

The United States of America not having come into being yet, the Prague Jews have no imperial lobby with which to marshal the gentiles into internecine and international conflicts. This being the case, wise Rabbi Low (Albert Steinruck) does what comes naturally, dons his conical sorcerer’s cap, and calls up an ugly demon, Astaroth, to help him procure the primitive medieval equivalent of a weapon of mass destruction – a Golem! – in this case played by director Paul Wegener.

Golem Astaroth

The demon Astaroth – what would a rabbi do without him?

Golem

Golem – Shogun Assassin

Astaroth gives Rabbi Low a magic word, which, when written on a piece of paper, stuffed into a pentagram broach, and attached to the Golem’s chest, brings the hulking clay figure to life, transforming it into a potentially terrible instrument of Judaic vengeance.

Golem star

Ghetto Superstar

In the beginning, though, the rabbi just has the thing chopping wood and running errands for him, the Emperor’s decree of expulsion seeming to have lost some of its urgency momentarily. But after awhile, the rabbi decides to take the Golem with him to the Emperor’s court for a demonstration – the entertainment industry being just as much a focus of Jewish thirst for power and prestige in the sixteenth century as today.

Having wowed the gawking goyim with the novelty of his Golem, Rabbi Low hopes to gain their sympathy by giving them all a lesson in the history of Jewish suffering. To this end, he conjures up a supernatural vision, the medieval wizard’s equivalent of Schindler’s List, depicting the Wandering Jew and masses of ancient brethren trudging sorrowfully through the desert sands.

Golem Wandering Jew

Wandering Jew stops for directions

Unfortunately, the flick is a flop, the Emperor’s court erupts into laughter, and Rabbi Low, furious now at having cast pearls of pathos before such gentile swine, decides to “pull it” and – in a microcosmic application of the Samson Option – bring the palace down on their heads, complete with courtiers leaping 9/11-style out of the windows as pillars topple and the roof collapses.

The Emperor, fearing for his life, implores the Rabbi to save him, promising to protect the Jews’ status in his land if the sorcerer complies. Satisfied, the rabbi commands the Golem to stop tearing the place apart, and the creature supports the crumbling ceiling with its powerful arms.

Golem as Atlas

Golem raises the roof

The ghetto is saved – but only briefly. Rabbi Low’s associate Famulus (Ernst Deutsch), jealous at finding Florian in Miriam’s room, unleashes the angry Golem on him.

Golem Famulus

Hater and beta Famulus wearing a big symbolic zero

In a sequence of events prefiguring similar situations in Frankenstein (1931) and King Kong (1933), the Golem throws Florian from a tower and leers lustfully over Miriam before blundering out into the world on its own, setting the neighborhood on fire, and eventually having a tender, vaguely pedophiliac encounter with a small gentile child outside the ghetto gates. Ironically, it is this little girl who finally brings the big brute’s rampage to an end when she peels the pentagram battery off the Golem’s chest.

Golem Girl

Talmudic studies

Rabbi Low and the Elders, who have been frantically searching for the Golem all the while, are immensely relieved to discover its immobile husk outside the gates. Demonstrating the double-edged sword of Zionist conspiracy, the Golem has very nearly brought its own people to ruin. Had it been allowed to wreak too much havoc outside the gates – had it, for instance, been caught butchering or molesting a child – the Prague Jews would have faced the riled gentiles and been driven out or destroyed.

And so, just as expeditiously as the Ground Zero crime scene was swept under the rug, with evidence destroyed and shipped as scrap metal to China by the 9/11 culprits, the Elders quickly whisk the Golem back into the ghetto, where the secrets of their satanic technological arts will remain occult.

ADL BOMB 4

Golem footprints, NYC

Politics aside, The Golem: How He Came into the World is a remarkable specimen of silent fantasy cinema, its warped, expressionistic sets warranting special mention. Even its relatively rudimentary special effects – with, for instance, lightning simulated by squiggly lines scratched directly onto the film – are inventive and charmingly picturesque. Both as a historical revelation and a work of art, The Golem is a film that deserves to be seen by Semite and anti-Semite alike.

[For further Golem-related reading and viewing, see “Assassin as a Metaphor for Broadcast Zionism“.]

Odd Thomas

Anton Yelchin stars as Odd Thomas – which, the hero informs the audience, is actually the name on his birth certificate – a pleasant young man with an unfortunately morbid paranormal vocation. An “undercover detective for dead people”, he is able to see and receive communications from the deceased, who look to Odd for otherwise unforthcoming justice. Thus, Odd is able not only to assist Police Chief Porter (Willem Defoe) with the occasional murder investigation, but to attempt to prevent violent crimes from ever occurring. Odd alone is able to perceive the otherdimensional demons, called Bodachs, which congregate like tasteless tourists among the living just prior to a murder or some other evil event or catastrophe.

Odd knows something horrible is about to happen in his town of Pico Mundo, California, when swarms of Bodachs appear in conjunction with the arrival of Robert Robertson (Shuler Hensley), or “Fungus Bob”, or “Fungus Man”, as Odd alternately nicknames him. Odd is certain Robertson is up to no good, but he and Chief Porter are limited in what they can legally accomplish until more of Robertson’s plan materializes.

While the film’s computer-generated visual effects, including a bit of that irksome Blade-style speed-up/slow-down action, only range from good to tolerable, the central mystery confronting Odd is sufficiently interesting to sustain the 100-minute run time. The Bodach concept is exploited to taut effect in more than one suspenseful sequence, and the combination of the protagonist’s wholesomeness with the general unsavoriness of the subject matter makes for a winningly offbeat formula. Yelchin is amiable as Odd, while Addison Timlin, too, adds appeal as his bedroom-eyed companion Stormy.

3.5 stars. Worth a rental.

[WARNING: SPOILERS]

Ideological Content Analysis indicates that Odd Thomas is:

8. Class-conscious. The psychotic Robertson “inherited a shitload” from his mother.

7. Multiculturalist (i.e., pro-yawn).

6. Sexist! “I’m a woman. We all have issues,” Stormy explains. Later, loading a gun, she objects, “I don’t need protecting” – a pretense given the lie when she dies at the end.

5. Christian-ish. Odd believes in “a higher power” and picnics in a church’s bell tower. This church provides only the most tentative sanctuary, however, when someone or something invades its peace with malevolent intentions. Materialism is frowned upon (“It’s too bad a car can’t love you back”), as are the prevailing pop culture vanities of the age (“fame is the altar at which most people worship”).

4. Anti-family. Odd has the typical dysfunctional background, his mother having gone insane. Odd Thomas endorses the single mother in the character of Viola (Gugu Mbatha-Raw).

3. Gun-ambivalent. The Robertson plot keeps the bogeyman of the crazed mass shooter phenomenon alive, but any anti-gun sentiment indicated here is undercut by the fact that Odd defensively takes down one threat with a pistol. The additional development that the police force turns out to have been infiltrated by satanists points to the danger of giving the state a monopoly on firearm ownership.

2. Police-ambivalent and generally state-skeptical. Apart from Odd’s reliable collaborator Chief Porter, police are depicted in a derogatory light. Early in the film an officer slams a culprit’s head into a car door and quips that this is “one of the perks of the job.” By the end of the film, the force has no credibility whatsoever, with false flag theories even receiving a boost. Whether Odd is more properly viewed as a vigilante or as an extra-legal police auxiliary and black-bag man for the state is open to interpretation.

1. Anti-Semitic! Principal villain Robertson, a serial killer aficionado and aspirant, has exotic hair that “looks like a yellow yarmulke”. And could this character’s nickname, “Fungus Man”, be a derogatory comment on the Jewish people’s pattern of parasitic attachment to established cultures of the West? Odd, after discovering Robertson’s corpse in a tub, chooses to hide it in a disused gas chamber. Why? Is this supposed to be funny? Let Odd Thomas author Dean Koontz, writer-director Stephen Sommers, and all other perpetrators of this hateful celluloid libel know that the Holocaust will not be mocked!

Hebrew Cover

Got Gas?

After taking a break of a week or so to recuperate, your humble reviewer has finally mustered the courage to venture back into the Danger: Boredom Zone and finish watching the communo-Zionist “Holocaust” propaganda documentary Shoah. Following are a few of his observations on the contents of disc four, comprising the exciting conclusion. (Discs 5 and 6 of the Criterion Collection set promise “special” [i.e., T4-worthy] features.)

Fredy Hirsch

Fredy Hirsch, Auschwitz’s tragic Prom Queen

This straggling stretch of the much-lauded, long-winded, and stupendously self-important film, irrespective of the intentions of director Claude Lanzmann, provides some valuable insights into how and why false rumors of extermination by gassing spread among European Jewry during the war. Rudolf Vrba, a dishonest-faced Jew who was given duties as a registrar in Auschwitz, recalls attempts by communist inmates to secure the cooperation of Fredy Hirsch, a homosexual Zionist with leadership ability, for a violent uprising within the camp. Unfortunately, Vrba’s claims that a mass gassing of prisoners was to occur within two days only drove Hirsch to commit suicide. It also comes out in the interviews that the Czech internees in the camp were unmoved by Vrba’s gassing stories, spotting these as they did for wild prevarications.

Rudolf Vrba

Smiling liar Rudolf Vrba

Explaining his decision to escape rather than go forward with a revolt, Vrba says that his intention was to spread abroad rumors of mass exterminations at Auschwitz: “I thought zat if zis will be made known by any means wizin Europe and especially wizin Hungary, from where a million Jews were supposed to be transported to Auschwitz immediately [. . .] zat zis might stir up ze resistance outside and bring help from outside directly to Auschwitz.”

Filip Muller

Sonderkommando (i.e., Jewish Nazi lackey) Filip Muller

Another of Lanzmann’s seemingly endless procession of talkative tellers of tales of heroic “Holocaust” survival is Filip Muller, who claims to have worked as a sonderkommando, forced by the SS to assist in the gas chamber exterminations. Before proceeding to unleash his terrors, Muller makes a dramatic show of being too emotionally discombobulated to continue with his story (a pretentious objection repeated by more than one of Shoah‘s interviewees – always valiantly overcome for the sake of history and remembrance!), but then promptly sets about rambling again and rattling off a self-aggrandizing anecdote.

Muller, claiming to have witnessed one brutalization too many at the entrance to the gas chamber at Auschwitz, says that he resolved to die and to join in the chamber the Czechs he was supposed to be gassing. The Czech women, however, objected and told him, “Your death won’t give us back our lives. [. . .] You must get out of here alive, you must bear witness to our suffering, and to the injustice done to us.” For this reason – to warn and enlighten posterity – and for this reason alone did Muller refuse to die along with those women, he says. So, if this yarn-spinner is to be given credence, it would seem that some of the Nazis’ victims had the leisure of making melodramatic speeches at the gates of Hell itself and that others, furthermore, actually had the privilege of deciding for themselves whether or not they would be exterminated.

Jan Karski“They didn’t look like human beings,” Polish courier Jan Karski says of the Jews whose indignities he witnessed in the Warsaw ghetto.

Also pulling the I’m-too-overcome-with-horror-to-continue shtick, but somehow mustering the fortitude to persevere, is old Jan Karski, who during the war acted as a secret courier moving between the Polish underground and the government in exile. Karski conjures from the hideous mire of his memory a 1942 meeting he had with two Jewish leaders, a communist Bundist and a Zionist, respectively, who sought his assistance in lobbying the Allied governments for arms and for special strategies and actions to liberate the Jews in the concentration camps. “They were whispering. They were hissing. It was a nightmare for me,” Karski recalls of the meeting.

Among these Jewish provocateurs’ uncompromising demands, recounts Karski, were the following: “Let dem [the Allies] make offeeshal declaration, again, offeeshal, public declaration, dat if de German nation does not offer evidence of trying to change de policy of their government, German nation will have to be held responsible for de crimes their government is committing. And now, if der are not such an evidence, to announce publicly, offeeshally, certain objects [i.e., civilian targets] will be bombed, destroyed, as a retaliation for what de German government is doing against de Jews. Dat bombing which will take place is not a part of de military strategy. It deals only with the de Jewish problem.”

Warsaw ghetto“Stench, stench, dirt, stench . . .” Karski recalls of the Warsaw ghetto.

Karski was instructed to visit as many politicians, influential Jews, and leading intellectuals as he could and spook them with the incipient legend of the Final Solution. And so as to instill in Karski a personal understanding and appreciation (sense memories, a Method actor would say) of the squalor of the Warsaw Jews’ situation, he was secretly taken on two private tours of their ghetto. “It wasn’t humanity,” he says in an awkward attempt at pathos in describing the scene he witnessed. “German officers were dere,” and on the streets were the naked bodies of people whose relatives were too cheap to pay the tax for their burial. Other horrors included the sight of peddlers desperately selling cookies and onions and flat-chested Jewesses publicly breastfeeding “babies with some crazy eyes.”

Adam CzerniakowDiarist Adam Czerniakow: the face of nerd revenge deferred

Elsewhere in Shoah the camera goes for a pornographically lurid stagger through a Warsaw cemetery, arriving at the tombstone of Adam Czerniakow, a Jewish community leader whose diary provides a valuable record of the day-to-day happenings in the ghetto. Slack-jowled, oily-nosed Raul Hilberg, editor of the English edition of the diary, puts in another appearance in order to plug the book and to attempt to extrapolate from its contents – its “anxiety”, “rumors”, “premonitions”, and anecdotes about drunken hearse drivers – a kind of preternatural foreknowledge on Czerniakow’s part of the hellish ovens awaiting his people. Ironically, Hilberg, in the midst of painting one of his tableaux of agony, admits that Czerniakow “hasn’t any criticism of the Germans themselves” or how they administered the ghetto – but this, no doubt, is only an implicit indictment of the most ingenious subtlety!

Raul Hilberg

Raul Hilberg assumes the ironic position

One of Shoah‘s most appalling sequences has the sullen Lanzmann badgering a friendly-faced old gentleman named Franz Grassler (sounds a little too suspiciously like “Gasser”, no?), who as Deputy of the Nazi Commissioner of the Warsaw ghetto played a role in trying to keep the residents in good health and free of typhus through hygienic measures. The idea, Grassler explains, was to maintain the Warsaw Jews as a workforce, not to kill them. “Ja,” Lanzmann answers sarcastically, suggesting throughout the interview that Grassler is trying to cover up his complicity in the Final Solution.  Confronting Grassler with Czerniakow’s diary, reading aloud an innocuous passage, and feigning to yank from it some smoking gun like a rabbit from a magician’s hat, Lanzmann finally stabs Grassler with this devastating and unanswerable charge: “You were part of the vast German power structure.” So shut up and feel guilty, you old archfiend!

Franz Grassler

Lanzmann hatchet victim Franz Grassler

Meandering and non-chronological to the end, Shoah concludes with the reminiscences of an Israeli veteran of the 1943 Warsaw ghetto uprising. “If you could lick my heart, it would poison you,” this boring man deadpans, blaming the Germans for his alcoholism. This could have been the tag line for Shoah itself: “Lick the poison heart of the Jews! Sadomasochistically savor the holy blood of Shoah – if you dare!” Either that or “Writhe in penitent boredom, you gentiles!” In the final analysis, however, this reviewer arrives at the judgment that this oldie-but-goodie would probably be most appropriate to describe Lanzmann’s 9.5-hour opus:

Shoah“It’s a gas!” – Reichsfuhrer-SS Heinrich Himmler

As of writing, your humble reviewer has waded his way through discs one and two of the Criterion Collection’s 6-disc DVD release of Claude Lanzmann’s 9.5-hour Shoah (1985), which purports to tell the true story of the “Holocaust” of six million Jews through the testimonies of survivors, eyewitnesses, and participants, all adding up to a “fiction of the real”, as Lanzmann himself put it.

Claude Lanzmann 2Lanzmann scheming

Lanzmann, a French Zionist, communist, and personal messenger for Mao Zedong who interviewed movie stars for French magazines in the 60s, had during the 50s been, with “with [mentor Jean-Paul] Sartre’s blessing – Beauvoir’s lover, ‘the only man with whom [feminist lowlife] Simone de Beauvoir lived a quasi-marital existence’.” According to Beauvoir in her memoir, Lanzmann’s “rancour with respect to the goys never went away.” Shoah, if nothing else, is certainly evidence of that. Beauvoir also says that the wayward, paranoid, and tantrum-prone Lanzmann would sometimes wake from nightmares screaming “You’re all Kapos!”

Claude LanzmannLanzmann in uniform

Shoah plays like this man’s smirking, smoldering, self-absorbed, joyous, and seemingly interminable slow-motion nightmare. To watch it is to experience intermittent boredom and fascination, as sluggishly panning shots of fields and roads intermingle with alternately colorful or mundane interviews.

SrebnikSimon Srebnik looking forlorn for the camera

The first pitiful Jew viewers are offered for adoration is shifty-eyed Simon Srebnik, who claims to have seen fire shooting from death camp chimneys into the sky. “I dreamed, too, that if I survived, I’d be the only one left in the whole world,” Srebnik (obviously enjoying the attention) remembers fantasizing.

Then there is the idiotically grinning Michael Podchlebnik, whose clear giddiness at being filmed for a movie prompts Lanzmann to ask why he is smiling. Fortunately for the sake of Shoah‘s credibility, Podchlebnik has found his motivation for the next segment in which he is featured and manages to work himself up into a pretty good cry. Other survivors follow, none of them particularly compelling. One claims to have seen a wall of rainbow-colored flame erupt on the occasion of the first mass incineration. Another says water gushed up from a pit to seize the bodies dumped into it.

PodchlebnikMichael Podchlebnik, movie star

The best parts of Shoah are Lanzmann’s interviews with common Poles who lived in the vicinity of railways, camps, and “gas van” operations. What is so refreshing about these people, who come across as lovable, Slavic rednecks, is their earthiness, their unstudied eccentricity, and the obvious fact that most neglect to take the “Holocaust” very seriously.

Poles

Polish “Holocaust” witnesses – possibly inebriated

“Above all, they were dishonest,” one Pole reports of his old Jewish neighbors. Laughing women recall that their men enjoyed chasing the beautiful, idle Jewesses, but another interviewee opines that the Jews were unattractive. Lanzmann, meanwhile, constantly prods them, trying to get anybody and everybody to admit that the Polish people do not really lament the extermination of the Jews and in fact benefited from it because they were then able to move into the houses of the deceased and so up the social ladder.

PoleJews smelled bad, says this Pole

Lanzmann’s anti-Christian agenda becomes overt in the portion of Shoah comprising disc two of the Criterion release. He arranges, for instance, to interrogate a gaggle of Chelmno Poles in front of a church in which Jews were once corralled, but chooses the day of a Catholic festival for his interview, so that reminiscences of Jewish internment and theft of valuables are juxtaposed and interrupted by a devout procession with icons.

HilbergRaul Hilberg doing his Raul Hilberg impression

Anti-gentile historian Raul Hilberg, author of The Destruction of the European Jews, is also interviewed and voices his view that the “Holocaust” is only the culmination of a festering anti-Semitism present in Europe and Christendom for a thousand years or more. It was “a logical progression” of Christianity toward “closure” of the Jewish question, Hilberg explains.

Hilberg, to his credit, acknowledges that no paper trail exists for a “Final Solution” as that term is generally interpreted by mainstream (i.e., corporate, Zionist-subsidized) historians and that “one cannot find a specific document, a specific plan, outline, or blueprint which states, now the Jews will be killed.” He goes on, “Everything is left to inference from general words. General wording [. . .] leaves something to the bureaucrat that he must infer.” Orders-by-inference would seem to be a novel, unorthodox, and unreliable protocol for an operation calling for military discipline, but Nazis, Hilberg gives the viewer to understand, work in mysterious ways.

Shoah coverEpic dullness in high-def

Lanzmann’s Shoah is the ultimate slog, with Pauline Kael rightly describing the documentary as one “long moan” in her assessment. Rewarding as time spent among the affable Polish villagers can be, much of the remainder (at least, based on this reviewer’s experience of the first two discs) is tedium defined. Typical of Lanzmann’s style are long panning shots over empty expanses, desolate fields and forests, ratty houses, lonely roads, snowdrifts, etc. One shot pointlessly follows a van on a road for about a minute, followed by a shot of the van boringly parking, after which the camera slowly zooms in on the stationary van – revealed to be the director’s high-tech detection Shoahmobile!

One wonders at times if the sinister intention of all this monotony is not to lull the unsuspecting viewer into a dulled, semi-conscious state of susceptibility to the Zionist propaganda. Only the contents of the next four (ugh) discs will tell.

[Read this reviewer’s further reflections on Claude Lanzmann’s Shoah here.]

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