- The Jewish dominance of the West’s public consciousness is staggering. On the internet, a Google search pulls up 361 million mentions of “Holocaust” against only 4.69 million mentions of second place “Armenian genocide” and “Armenian Holocaust”. This alone is a 77-fold imbalance!
- There are merely 20,000 internet mentions of “Polish genocide” and “Genocide of Poles”. So, the Holocaust is mentioned 18,000 times more often than the fact of the WWII genocides of Poles. Polish suffering is effectively invisible.
- Because the West’s collective understanding of Poland is largely filtered through Jewish narratives, Poland has a built-in disadvantage when it comes to the West’s political decisions involving Poland, notably those related to the Holocaust Industry.
- American teachers regularly complain that they do not have the classroom time to even adequately teach the Holocaust (Lemberg 2021; Pellegrino 2022), let alone all the other genocides. With teaching the Holocaust prioritized by law and custom, other genocides are inevitably crowded out. Surely the Jews know this and use it to their advantage.
- Holocaust Education Forced: Young American adults, after 12 years of public education, generally cannot even name, let alone articulate something about, even one other genocide besides the Jews’ Holocaust. (Rich 2019).
- Holocaust educator Totten (2001, p. 3) states the obvious: Non-Jewish genocides get very little attention in the American classroom because of uneven advocacy. It is a might makes right situation where Jewish power and privilege are exercised. This permanently disfavors American groups (e. g, Polish Americans) that do not have the same political power and influence as the Jews (Novick 2000, p. 233).
- British schools admittedly only mention non-Jewish genocides in a cursory manner (Short and Reed 2004, pp. 62-64, 76). Even when the Holocaust is expanded to include other Nazi victims, only 5% of British children associate the Holocaust with Poles (Foster 2016, p. 108).
- Holocaust Education Forced: The Holocaust does not merely displace all other genocides through massive over-attention. It is weaponized to actively diminish the sufferings of other peoples, for reasons now stated:
- There are deeply rooted Jewish traditions that teach that only Jews are fully human and that goyim are virtual animals (Stern 1997). The death of a goy is not as valued as the death of a Jew (Barilan 2013). As elaborated below, these racist ideations are now secularized and modernized in the form of Holocaust supremacy over all other genocides.
- The Holocaust is widely characterized as “uniquely evil” (Peto 2010), an “ultimate evil” (Berman 1994), a “central moral paradigm” and “symbol of mass murder” (Guesnet 2019), and–better yet–as the “worst crime in history” (Ambrosewicz-Jacobs, p. 26, 512; Knowlton 1993). This is blatant racism and hate speech: The genocidal murder of a goy cannot possibly be as horrible as the genocidal murder of a Jew.
- In locations where the Germans murdered both Jews and non-Jews (Babi Yar, Ukraine: Hrynewych 2016; Zbylitowska Gora, Poland: Webber 2009), monuments were built jointly recognizing all victims. Then the Jews came and snubbed these inclusive monuments by erecting Jews-only monuments. The goy is simply not worthy of joint recognition with the Jew.
- Holocaust Education Forced: Jews have monopolized Auschwitz and have marginalized other victims, as by the contrived Carmelite convent fuss. They rejected a proposed compromise (Jews get Birkenau, Poles get Auschwitz) because “Jewish ashes are everywhere” (Zubrzycki 2006, p. 175). The ashes of Jews are sacred, and the ashes of Poles are not.
- In fact, Jews are two-faced. At Auschwitz, Jews rejected Saint Maksimilian Kolbe as a proposed “universal symbol” of both Polish and Jewish victims (Cole 1990). But elsewhere, they presume and proclaim that the Holocaust is a “universal symbol” for all genocides! In other words, the Jew is presumably entitled to serve as a symbol for the Pole, but the Pole is not worthy to serve as a symbol for the Jew.
- We hear that 98% of Poland’s Jews but “only” 5% of Poles died. (Ambrosewicz-Jacobs 2004, p. 14). “Only” 5%. What a relief! And 66% of the world’s Jews survived the Holocaust. Oops.
- Let’s play with percentages and divide the dead another way. The percentage of dead Russians in Auschwitz (99%) turns out to be greater than the percentage of dead Jews at Auschwitz (88%). (Czech 1997). So, following Jewish logic, the Russians and not the Jews get to own Auschwitz and to dictate terms to all the other victim groups.
- No sooner had the Iron Curtain fallen than the newly freed nations were subject to the burden of Holocaust education forced, as pushed by western governments and international organizations (Barkan and Lang 2022; Himka and Michlic 2013). This Jewish-serving policy was even made into a precondition for the nations joining NATO (Gross and Doyle 2015).
- The United Nations champions the Holocaust as a “watershed event” (UNESCO 2017) and the “central event of the twentieth century” (Webb and Chocolaty 2014, p. xvii). International Jewish influence is not even subtle.
- The European Union is heavily invested in dictating that member nations not only teach the Holocaust (as because of the Stockholm Declaration of 2000: Pakier 2013), but also that they indoctrinate students in a specific version that makes the Holocaust “singular and unique; fundamental and exceptional” (Milerski 2010, p. 121, 127). More institutionalized Jewish racism.
- Note also the double standard. Poland gets no right to impose its will on other nations: Only Jews have this privilege. It is Holocaust education forced.
- Time and time again, both Jewish and Jewish-serving Polish Holocaust educators complain that Polish schools tend to blend or juxtapose the WWII Polish and Jewish experiences (Ambrosewicz-Jacobs 2019, p. 330; Eckmann 2017, p. 65; Milerski 2010, p. 121; Shandler 2017, p. 33). And why not? Are Jews made of better clay than Poles?
- When Poles finally object to the Holocaust supremacy being forced upon them, they are mocked as “The Jesus Christ of Nations” (Meng 2011). The Jewish accusations fly: victimhood competition, lack of sympathy for the suffering of others, collective narcissism, and having a siege mentality (Pearce 2018). And what if? All these things are arguably 100 times truer of Jews than of Poles!
- Holocaust envy? Try goyim-genocide envy. There is open Jewish hostility to the public commemoration of Communist crimes (Cowan and Maitles 2017; Donskis 2009; Eckmann 2017; IHRA 2021). It threatens the Holocaust education forced and the desire to keep Jewish Communist criminality under wraps.
- The pretext for mandatory Holocaust education is always the same: fighting antisemitism (Foster 2020). This itself is discriminatory. No one suggests that teaching the Polokaust must be required everywhere, and in perpetuity, in order to fight anti-Polonism.
- Nor has Holocaust education been shown to “promote tolerance” (Bilewicz in Psaltis 2017), which is another pretext. Ironically, the dominance of the Holocaust is itself a form of intolerance!
- Holocaust education forced: The Holocaust is “a tragedy for all humanity” (Hilton and Patt 2020). Really? No one says that about Polish suffering.
- In the 20th century alone, at least 100 million people died from genocide or state-sponsored mass murder. (Rummel 1997). Jews are just 6% of this conservative total. So, if genocide is truly universal as we are all told, and all human lives are equally valuable, then Jews should get just 6% of the attention. Yet we have Holocaust education forced on all of us.
Source: Jewsandpolesdatabase.org
Ambrosewicz-Jacobs. 2004. Why should we teach about the Holocaust? p. 26, 512
Ambrosewicz-Jacobs. 2019. The uses and abuses of Holocaust education in Poland after 1989. HOLOCAUST STUDIES 25(3)330
Barilan. 2013. Jewish Bioethics, pp. 112-113
Barkan and Lang. 2022. Memory Laws and Historical Justice, p. 177
Bayer and Kobrynskyy. 2015. Holocaust Cinema in the Twenty-First Century, p. 78
Berman. 1994. Blacks and Jews, pp. 301-302.
Cole. 1990. Images of the Holocaust, p. 102
Cowan and Maitles. 2017. Understanding and Teaching Holocaust Education, p. 68
Czech. 1997. Auschwitz Chronicle, p. xvii
Donskis. 2009. A Litmus Test For Modernity, pp. 259-277
Eckmann. 2017. Research in Teaching and Learning About the Holocaust, p 65, 242
Foster. 2016. What Do Students Know and Understand About the Holocaust? p. 108
Foster. 2020. Holocaust Education. Contemporary Challenges and Controversies, pp. 152-153, 162
Gross and Doyle. 2015. As the Witnesses Fall Silent, p. 396
Guesnet. 2019. Poland and Hungary, p. 481
Hilton and Patt. 2020. Understanding the Teaching the Holocaust, p. 30
Himka and Michlic. 2013. Bringing the Dark Past to Light, pp. 439-440
Hrynewycz. 2016. Babyn Yar, p. 311
IHRA. 2021. Understanding Holocaust Distortion, p. 9
Knowlton. 1993. Forever in the Shadow of Hitler, p. 171
Lemberg. 2021. Becoming a Holocaust educator, p. 6
Meng. 2011. Shattered Spaces, p. 72, 109
Milerski. 2010. Holocaust Education in Polish Public Schools. PROSPECTS 40: 121-127
Novick. 2000. Holocaust in American Life, p. 233
Pakier. 2013. The Construction of European Holocaust Memory, p. 9
Pearce. 2018. Remembering the Holocaust in Educational Settings, p. 161
Pellegrino. 2022. Teaching and Learning About the Holocaust, p. 4
Peto. 2010. The Victimhood of the Powerful, p. 48
Psaltis. 2017. History, Education, and Conflict Transformation, p. 188
Rich. 2019. “It Led to Great Advances in Science”. THE SOCIAL SCIENCES 110(2)57
Rummel.1997. Death By Government, p. xv
Shandler. 2017. Holocaust Memory in the Digital Age, p. 33
Short and Reed. 2004. Issues in Holocaust Education, pp. 62-64, 76
Stern. 1997. Jewish Identity in Early Rabbinical Writings, pp. 33-39
Stevick. 2015. Holocaust Education: Promise, Practice, Power, and Potential, p. 105
Totten. 2001. Addressing the “Null Curriculum”. SOCIAL EDUCATION 65(5)3
UNESCO. 2017. Educating About the Holocaust and Preventing Genocide: A Policy Guide, p. 7
Webb and Chocholaty. 2014. The Treblinka Death Camp, p. vii
Webber. 2009. Rediscovering Traces of Memory, p. 110
Zubrzycki. 2006. The Crosses of Auschwitz, p. 175
