Common Moscow - Marxist Lies about the Holodomor • Ukraïner • Museum of the Holodomor

Litwin

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Common Moscow - Marxist Lies about the Holodomor • Ukraïner • Museum of the Holodomor​



Gareth Jones was a Welsh journalist who reported on the holodomor, but the UK does not acknowledge that fact. It at least doesn't appear on the map of the video as a country that recognizes it. its time for all civilized states to recognize Holodomor and stop by law Moscow - Marxist Lies about the Holodomor
 

Common Moscow - Marxist Lies about the Holodomor • Ukraïner • Museum of the Holodomor​



Gareth Jones was a Welsh journalist who reported on the holodomor, but the UK does not acknowledge that fact. It at least doesn't appear on the map of the video as a country that recognizes it. its time for all civilized states to recognize Holodomor and stop by law Moscow - Marxist Lies about the Holodomor

Did they grow marijuana in the old days to relieve the misery with vodka?????

" They are starving???. When they have to eat their own children, then they can tell me they are starving"...The Benevolent Leon Trotsky

First they took the crop....... Then they slaughtered the animals.......Then they took the seeds..................Then they blocked main roadways.

The systematic starvation of millions is rather simple in 4 easy steps

Ohhh..Step 5...Shoot anyone who gives the slightest complaint
 

Common Moscow - Marxist Lies about the Holodomor • Ukraïner • Museum of the Holodomor​



Gareth Jones was a Welsh journalist who reported on the holodomor, but the UK does not acknowledge that fact. It at least doesn't appear on the map of the video as a country that recognizes it. its time for all civilized states to recognize Holodomor and stop by law Moscow - Marxist Lies about the Holodomor

Litwin. Where were you born and where did you grow up? Sorry for being nosey
 
Hang on sloopy

What is surprising is how fast we forget. Add to that the fact that kids/adults today need a "safe space" simply because someone presents a different point of view boggles the mind.

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Liberals, in my experience, are fearful folks who need the bodyguard of big government because they are vulnerable, battered emotional hypochondriacs....they need to insure themselves against every societal misadventure that could occur. They call that 'empathy,' but it's actually neurosis. They have some sort of metaphorical bullet lodged near their heart, just waiting for a slight move which will end it all! Thus, the overwhelming feeling of incipient failure, and apprehension.

And, recognizing their own weakness, they lash out at those willing to depend on themselves.
 
PoliticalChic

I wholeheartedly agree with you. I want to ask most of the liberals I talk to if they ever plan on growing up. Nothing in life is guaranteed but it is possible to work to create a better life for oneself and loved ones. Being self-sufficient and responsible also contributes towards building a healthier society. The problem is that building can be hard work and far too many see success and happiness as a right and not something that you have to set out to achieve.

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PoliticalChic

I wholeheartedly agree with you. I want to ask most of the liberals I talk to if they ever plan on growing up. Nothing in life is guaranteed but it is possible to work to create a better life for oneself and loved ones. Being self-sufficient and responsible also contributes towards building a healthier society. The problem is that building can be hard work and far too many see success and happiness as a right and not something that you have to set out to achieve.

.


You may find this essay interesting:

Steven Malanga

Whatever Happened to the Work Ethic?


Whatever Happened to the Work Ethic?


"A free society had to be one in which people could pursue economic opportunity with only minimal interference from the state. To do so without producing anarchy required a self-discipline that was, to Max Weber, the core of the capitalist ethic. [There cannot be a] long-term revival of American economic opportunity without some renewal of what was once understood as the work ethic—not just hard work but also a set of accompanying virtues, whose crucial role in the development and sustaining of free markets too few now recall…required a self-discipline that was, to Max Weber, the core of the capitalist ethic. “The impulse to acquisition, pursuit of gain, of money, of the greatest possible amount of money, has in itself nothing to do with capitalism,” Weber wrote in The Protestant Ethic and the Spirit of Capitalism. “Unlimited greed for gain is not in the least identical with capitalism, and still less its spirit.” Instead, the essence of capitalism is “a rational tempering” of the impulse to accumulate wealth so as to keep a business (and ultimately the whole economy) sustainable and self-renewing, Weber wrote. It is “the pursuit of profit, and forever renewed profit, by means of continuous, rational …enterprise.”

Weber famously argued that the Protestant Reformation—with John Calvin’s and Martin Luther’s emphasis on individual responsibility, hard work, thrift, providence, honesty, and deferred gratification at its center—shaped the spirit of capitalism and helped it succeed. Calvinism and the sects that grew out of it, especially Puritanism and John Wesley’s Methodism in England, were religions chiefly of the middle and working classes, and the virtues they promoted led to a new kind of affluence and upward mobility, based not on land (which was largely owned by the aristocracy) but on productive enterprises.


The breakup of this 300-year-old consensus on the work ethic began with the cultural protests of the 1960s, which questioned and discarded many traditional American virtues. The roots of this breakup lay in what Daniel Bell described in The Cultural Contradictions of Capitalism as the rejection of traditional bourgeois qualities by late-nineteenth-century European artists and intellectuals who sought “to substitute for religion or morality an aesthetic justification of life.” By the 1960s, that modernist tendency had evolved into a credo of self-fulfillment in which “nothing is forbidden, all is to be explored,” Bell wrote. Out went the Protestant ethic’s prudence, thrift, temperance, self-discipline, and deferral of gratification. Weakened along with all these virtues that made up the American work ethic was Americans’ belief in the value of work itself. Along with “turning on” and “tuning in,” the sixties protesters also “dropped out.” As the editor of the 1973 American Work Ethic noted, “affluence, hedonism and radicalism” were turning many Americans away from work and the pursuit of career advancement…

Attitudes toward businessmen changed, too. While film and television had formerly offered a balanced portrait of work and employers, notes film critic Michael Medved in Hollywood vs. America, from the mid-1960s onward, movies and TV portrayed business executives almost exclusively as villains or buffoons…portrayals both reflected and strengthened the baby-boom generation’s attitudes. One 1969 Fortune poll, for instance, found that 92 percent of college students thought business executives were too profit-minded…in the mid-1960s, [many] abandoned the notion of rewarding traditional bourgeois virtues like completing an education or marrying…[instead] political correctness: in the new version, recycling trash and contributing to save an endangered species were virtuous actions…[and] tolerance and sensitivity, expanded like a gas to fill the vacuum where the Protestant ethic used to be."
 

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