Obviamente creo que al alcanzarse una sociedad socialista, las instituciones religiosas deberían ser reguladas y lograr que las religiones se desvanezcan, pero dudo mucho que la mejor forma de hacerlo sea crear una especie de inquisición para erradicarlos. No podemos simplemente reprimir a cada proletario por creer en algo más o en algo diferente.
Evidentemente aquellas prácticas y conformaciones que activamente dañen a otros o al proyecto comunista deben ser reprimidos, pero no tiene sentido que se rechace a una persona que se acerque al partido simplemente por sus creencias teológicas.
Pero creo que muchos comunistas cuando piensan en personas religiosas confunden las instituciones con las prácticas que un individuo hace para sí mismo.
En mi opinión, el problema en estos casos no es el individuo, sino la institución que dicta lo que creer, hacer, vestirse, comer y vivir. Al final las religiones son muy interpretables dependiendo de la persona, pero en una institución, las interpretaciones individuales no existen y simplemente se sigue una única interpretación de algún señor que vivió hace más de un milenio y que obviamente no concuerda con nuestra sociedad actual y momento histórico.
Creo realmente que la mejor manera de las religiones se desvanezcan por su cuenta es la educación. En el pasado, muchas de éstas instituciones religiosas tomaban ventaja de la poca o nula educación del campesinado para meterlos de lleno en estas religiones. Al tener ya una explicación científica de lo que ocurre en el mundo, se pierde varias de las razones por las que las personas recurren a la religión.
Y al tener ya una sociedad socialista, se perdería también la necesidad de la religión como opio para adormecer la pobreza e injusticia social.
La intelectualización del proletario me parece la mejor manera de que las religiones se desvanezcan por cuenta propia.
Por ejemplo la religión católica y sus ramas, promueven el altruismo y la comunidad, cosas que fácilmente son entradas para la ideología comunista o revolucionaria. Un ejemplo podría ser la teología de la liberación.
Pero bueno, me parece muy hipócrita que muchos proclamados comunistas critiquen a personas religiosas cuando por alguna razón ellos, en cambio, idolatran a las figuras de Marx y Lenin como a profetas. Me parece de los más irónico y preocupante, ya que he visto esto repetirse en demasiadas ocasiones. Creo de verdad que hay algo muy preocupante con el hecho de que muchas personas estén tomando el comunismo como si fuera una religión a seguir, cuando obviamente no es el caso.
Ha llegado a un punto en el que he visto comportamientos sectarios en estos sectores.
O también que tratan al comunismo como un fandom del internet. Los memes son graciosos, pero el problema me parece más bien el como se infantiliza todo esto, o que se vuelva tan poco serio que parezca más bien una historia ficticia, que una realidad.
¿Cómo vamos a organizarnos si se pierde toda la seriedad del movimiento?
Durante la Revolución Rusa, muchos bolcheviques no fueron ateos y aún así nunca antepusieron su religión del comunismo y la revolución.
Aún con todo eso, durante aquella época y en las décadas que siguieron hubo toda una conspiración alrededor de este hecho, creado por occidente, con lo del "judeo-bolchevismo". El hecho de que occidente tratara de rebajar y opacar un movimiento marxista con una religión dice mucho de las prioridades de estos países.
Otra cosa a aclarar, es que yo no creo o tengo fe en ninguna religión, pero he estado en muchos colegios católicos a lo largo de mi vida y desde mi propio punto de vista, el problema siempre ha radicado en la institución, no en la persona que procesa su fe de forma individual y conoce los límites.
Obviamente esto no es para defender las religiones, ya que a mi personalmente tampoco es que me haga mucha gracia. Más bien es sobre de lo poco que muchos comunistas plantean el problema de la religión, tomando como ejemplos en contra no exactamente la religión, sino la institución. En mi opinión me parecen casos diferentes, que obviamente llegan al mismo punto, pero parten por cosas completamente diferentes. Uno es una autoridad que dicta y el otro una creencia que un individuo puede tomar. El individuo nunca lograría alcanzar la cantidad de influencia que una institución que se ha consolidado desde hace siglos tiene.
Evidentemente pueden existir individuos que procesan su fe de maneras muy negativas, pero la villanización de todo un grupo de personas tampoco me parece de lo mejor. La gente ignorante y la corrupción existe en cualquier parte.
Dudo mucho que el movimiento se pueda llamar movimiento obrero por la liberación de la clase, sin que se tenga en cuenta a todo el proletariado, aunque muchos de estos no estén de acuerdo con la ideología.
I decided that I wanted to watch Superman Red Son and it was so shitty. 😭😭😭😭😭😭😭
Nothing that has happened has made sense. It has been the worst explanation of the transition from socialism to communism that I have seen in a film.
If Superman had managed to achieve communism, the state would not exist and consequently Superman would not had continued to "lead" the USSR. Can anyone read Karl Marx before creating something like that? The communist society that Karl Marx proposed is not a utopia. If the Soviet Superman was supposedly a real communist, he would have known all this.
In addition, the uniforms were all wrong. All wrong. The Gulags thing has been so historically incorrect and exaggerated that it almost gives me something.
And it made me so angry that they would have continued to refer to Superman and the Soviets as Russians. Hello? Superman didn't grew up in the Ukrainian SSR? The Union of Soviet Socialist Republics was literally much more than just Russia.
Moreover, I rather believe that the Soviet Superman would have followed in the footsteps of the Bolsheviks instead of becoming a mega Stalinist permanent revolution.
Also the ending has been super stupid. As you can tell that this has been created in the United States.
The only thing I liked were the concepts of Superman as a communist (I don't say Marxist because he has had nothing of Marxism. Please, someone read Marx), anarchist Batman and lesbian Wonder Woman.
"The Baltic, my native sea. The ships are moored at their berths. The surf is pounding the rocky shore."
It's funny when you think that my oc was born in Tannu Tuva, which the nearest coast is like 3.000km away. He just ended up doing his conscription in the Baltic sea.
These are some photos I have of Krasnoflotets of the Baltic Fleet.
Have you ever missed the old good days? For me, depend which old good days we're talking about. In the meantime, why don't you check my catalogue? Maybe you will find something that fill that nostalgia.
I've been cooking so much about Artyom that in some point I completely forgot he's supposed to be my interpretation of Bell lol.
Btw, I've been thinking about what can be Tatyana's backstory. Something like she used to be a spy for the FRG, but in some point she ended up doing something that led her to escape and that's how she ended up in Kaliningrad and met Artyom in 1960? I don't know. I just wanted to call her Tatyana because of a song of Pyotr Leshchenko. She's supposed to be Polish. I was thinking of giving her Dzierzynski/Dzerzhinsky as a surname.
I also thought that I wanted her to look like Anna German, but with short hair.
I'm trying to translate to English the first chapter of that thing I'm writing so my friends can tell me their sincere opinions about it. This is what I got for now:
Beep-beep. Beep-beep. One of his coworkers had just transferred him transcripts of phone calls between East Berlin and Leningrad. There were about a dozen! His computer hadn't stopped ringing for a long time.
Artyom recalled that during the break some of his colleagues had commented that they had been collaborating with the Stasi for weeks about some strange intercepted calls. As a rookie in the department, he could do nothing but lend himself to help. He immediately regretted it while reading the transcript on the computer screen.
The Stasi had very well located the person who received the calls in East Berlin. Someone named Heinz von der Schulenburg.
—What a bourgeois name —he thought to himself.
The transcription, of course, was in German, but it was not a difficult task for him, after all he had studied German in his university years.
Although the conversation made no sense. Probably in code. No wonder the Stasi was interested.
(The phone rings for a few moments. Heinz responds)
Heinz: Hello?
Unknown: I bought 5 apples at the supermarket today.
Heinz: All right. Did you also buy fish?
Unknown: I couldn't, the sun was too bright.
Heinz: Street lamps should be swayed.
Unknown: You're wrong, it's too clumsy.
Heinz: You never listen to me.
Unknown: Even if I bought apples, I have to buy the whole greengrocer.
Heinz: Read more books.
Unknown: Goodbye.
(Unknown hangs up the call. He seemed annoyed with Heinz)
What was the meaning of this text? Kuznetsov was frustrated. All other texts were the same! He looked with apprehension at his other companions. This would take weeks.
—Tyomochka, a call for you from Berlin. I'm going to transfer it to you.
That immediately brought him out of his thoughts.
—Cheers, Lyosha —he said as he immediately picked up the phone and held it to his ear.
—Are you the agent in charge of this investigation in Moscow? —asked the voice on the other end in rather rudimentary Russian. —Don't answer. Listen, lad. We've been following von der Schulenburg. He met someone in a café. We got this man to stop using the same excuse of checking documents. A Soviet tourist —he paused for a long time.
—Then...?
—When did I tell you that you can talk? Damn rookies —he muttered as he clicked his tongue in disapproval. —As I said, his name is Mirza Abdulcabbar oglu Magomayev, born in Shusha, now living in Leningrad.
—An Azeri?
—Yes, well. Call me when you know something else.
And he hung up before Artyom could ask him for his phone number. He sighed and leaned back in his chair. What had he gotten himself into? No wonder no one else wanted to work on this case.
Tyoma got up, taking his coat with him to leave the flat and go discuss needing information about where this Mirza fellow lives.
After what seemed like hours, he managed to obtain information about this man. Apparently, this man was a scientist who was part of a classified investigation to which he did not have access. How not... After being removed from his position, he disappeared from the scientific sphere and now lives in Polyustrovo, Feodosiyskaya Ulitsa.
Artyom cursed inwardly as he put a copy of the information inside his jacket and left the headquarters to catch a train to Leningrad; it was already night and he would have to take a night train. It seemed very convenient, perhaps he would manage to get some sleep.
The trip to the station was quite... Well, boring as always with the public transportation. He could have bought a car a long time ago, but he preferred to save it for other things, such as... Artyom dismissed that thought immediately. He shouldn't think about it now. He had promised Tatyana that he would not do it.
In the end he ended up buying a ticket to travel on the Red Arrow. The journey was quite comfortable and quick, just as he had read in an interview with Yuri Gagarin.
After about four hours, he finally arrived in Leningrad. He looked at the time on the station clock; just past three in the morning. The first time he was going to Leningrad and it was for work. What a way to ruin the experience of getting to know new cities.
Upon leaving the station, he found himself faced with a scene that surprised him slightly; very brightly lit streets and highly maximalist buildings. He had seen things like this in Moscow, but this was much more exaggerated and it was making him feel a bit dizzy. Artyom would never get used to this things of big cities.
He walked through the streets, trying to get his bearings, but it was rather difficult. Field work... God, he was really bad at this. He actually found it quite hard to find the place, wandering around the Leningrad metro trying to find where it was because he was far too embarrassed to ask anyone.
It was even already dawning on the horizon! As he walked down the street he thought was the right one, he came across a brown dog with cream-coloured patches that was staring at him intently.
Artyom walked past it, noticing that there was something strange in the dog's eyes, but he couldn't identify what it was. There was no one else on that street, only him and the dog. Suddenly, he felt overwhelmed by a sense of unease, but he tried to ignore it. He approached the dog slowly and extended his hand.
—Good puppy. Who are you waiting for here so obediently? —he asked, petting the canine behind his ear.
The dog obviously did not respond, it simply stared at Artyom fixedly, very intensely. Then Artyom realised what was wrong with this animal’s eyes; its eyes looked far too human.
Kuznetsov slowly moved away and continued on his way, but not before turning around and looking at the creature one last time.
Life is good when you just start ignoring every fandom in internet. Instead you just start writing some stupid story, drawing, larping, playing videogames and getting a job.
Their names are Aleksandr Batyrovich Khodzhayev and Timur Timofeyevich Sapronov. I was thinking about making them kinda like Arkady and Sasha relationship in Два Бойца, because I really love that movie.
But their relationship it's really complicated since they have some kind of doomed yaoi.
They met in 1941, during the Winter Counteroffensive. Later they were destined together to the Leningrad front. In the beginning their relationship was more of a comradeship, that turned into a friendship, but then into something else, not exactly love, rather in a codependency to be able to cope with the situation. They needed each other emotionally. Aleksandr got sick repeatedly during his time in Leningrad, but he refused to go home for Timur.
At some point they started to feel attracted to each other, but maybe it wasn't exactly love, but just a consequence of the codependency.
In the late 1944 they were called to go to the West, to help reach to Berlin.
After the end of the war, they both went to live to Timur's homeland, Bashkiria. But the relationship wasn't the same anymore. Probably the lack of danger and the thought of that maybe tomorrow they would die somehow made their codependency dissappear.
Timur tried really hard to make the things work. He had so many dreams and hope for their future, but in the end, their relationship wasn't the same after they were no longer in war.
Aleksandr started feeling pressured and paranoid. He felt that in any moment people would start questioning why him and Timur lived together. He didn't wanted to ruin Timur's life. He thought that he was holding him back, because he knew Timur could have something better. Timur told him that he used to go to a university before the war started and he never was able to finish his career. Aleksandr didn't knew how to speak to Timur about his worries, about how much he missed his own homeland and that he couldn't adapting to work on a factory instead of in fields, like he used before the war.
Maybe he just needed space, time to think, but at that point he was already at his limit. He took a bad decision and in 1949 he decided to surrender himself to the police under the Article 121. He didn't tell anything to Timur, he simple dissappear from his life. Aleksandr spend 5 years in jail, then in 1954 he went back to Uzbekistan. In those years Timur tried to search for him, without success.
Behold, for I have met my end. I didn't die, but something worse happened. I lost the self. I let normality dictate to me and that is my worst regret.
Aleksandr expend the next 12 years alone, thinking about his regrets. Timur on other hand, decided to leave Ufa when he gave up on searching for Aleksandr. He went to Leningrad, maybe to mourn their relationship. He started to meet new people, have new relationships, until he met a woman named Lyudmila Yevgenievna Veselovskaya, someone really lovely and who understood Timur way better than Aleksandr ever did. They got married (I'm still thinking about if they should had a daughter or not).
In 1966, after all the things that happened, Aleksandr decided that he wanted to search for Timur and apology to him. He got information of where he lived and who he married. The thing that hurted him more was knowing that Timur made a life without him, that he forget completely about him and he was happy, not like him, who was still stuck in the past. Aleksandr knew he shouldn't feel that way, he felt guilty for it. That almost gave him up going to Leningrad, but in the end he went there. He never came back to that city after 1945.
Things didn't went as Aleksandr wished. Things went really bad... Before he could ever react, the car already impacted him. Aleksandr died in a traffic accident and he was never be able to apology to Timur and to tell him goodbye properly... More or less. After that his corpse was stole from the morgue and his brain was put inside of another man, but that's another story.
I had a conversation about something interesting. I'll leave here some of the texts:
A: I feel that many political organisations have lost creativity in their logos, symbols and things like that. I'm not saying that it's inherently wrong to reuse historical symbols that have important meaning, but the problem I see is that many of these symbols no longer have a place in our current historical situation. As example we have the logo of the (communist organisation name) with that minimalist version of "Клином красным бей белых!", since this was a propaganda poster used at a specific historical moment, the context of which is not the same as ours. We are not Bolsheviks, and even less, the White Army exists anymore.
It's not something I've noticed recently, but I've been seeing it for years, even decades.
It is not bad to use symbols like this, since it emphasises what the organisation is looking for, but I feel that the effort of creating something new that does identify the now has been completely lost. The events of our present are completely different from those of 1917. We cannot exactly compare the struggle of the Bolsheviks against the White army with, in the case of the (communist organisation name), trying to reorganise the communist movements in our country and create a so-called revolution.
B: No, you're right. In addition, the starting point of the organisation was to reorganise the communist movements, which are fragmented and destroyed. It is a very simple and symbolic symbol, anyway. It would be like abandoning the hammer and sickle. It is also used but well, the other is a good simile, but the hammer and sickle are very prostituted, taking into account everything that has happened with the communist movement in our country. Possibly we will be able to recover it from the corpse of the (name of the oldest and biggest communist party within the country) when it get annexed to the (name of the social democrats party of the country). But they continue with their hoaxes of positions and events.
C: Isn't it with the aim to cement the movements role as it relates with former historical movements?
A: While I understand that many of these logos have been chosen with that in mind, it does not take away from the fact that events such as the October Revolution were only possible in their historical moment and that in our current moment it no longer has a place in the same way.
I understand wanting to keep old ideas alive, as I also share them, but it's different with historical events.
The case of the Russian Empire in 1917 is completely different from the one of our country, despite the fact that both are monarchists. There are many more factors that differentiate them.
Many revolutions and changes were made thanks to very specific factors that can no longer be repeated. To a large extent, I believe it is necessary to distinguish ourselves and consolidate our own identity, despite the fact that many of our ideas are moved by events of the last century, because in the end this is a struggle for the present and our future. The future of those who fought a century ago has already passed and can no longer return.
I'm surprised by how many people claim that the movie Come and See is anti-war. I do not understand how this idea has ended up so ingrained in the people who have seen this film, when in multiple moments of the film the action of the partisans against the Nazis is glorified.
While it is a heartbreaking and harsh film, reflecting very well the horror the Slavic peoples suffered during the German siege, it is not anti-war in the way that other films such as All Quiet on the Western Front are, rather it would be anti-fascist and pro-Soviet.
The film does show the war as something terrible, but also how important and heroic the action of the Red Army and the partisans against the Nazi forces is. They even played a song called The Sacred War in a scene, the lyrics of which are basically this:
Arise, vast country, arise for a fight to the death. Against the dark fascist force, against the cursed horde.
Let noble wrath boil over like a wave! This is the people's war, a Sacred War!
We shall repulse the oppressors of all ardent ideas, the rapists and the plunderers, the torturers of people!
The black wings shall not dare fly over the Motherland, on her spacious fields; the enemy shall not dare tread!
We'll drive a bullet into the forehead of the rotten fascist filth. For the scum of humanity, we shall build a solid coffin!
This does not sound anti-war at all. The movie in the end show you how important the action of defeating fascism is.
This is one of my favorite films about World War II, and I'm very fond of the subject, having been fascinated by it since early childhood.
I'm glad it's being discussed in the international community, but I don't entirely agree with the author's Take.
This is a film by Elem Klimov, released in 1984. It was shot before censorship was abolished nationwide, and in many ways, it was absolutely shocking for people of that era. There were stories of people being carried out of movie theaters on stretchers because their psyches couldn't cope with such a depiction of past events. That's how deeply it struck a chord with that generation and era.
The story is truly heartbreaking and poignant, for viewers anywhere in the world. Yes, I've heard opinions that it's considered anti-war, and I still agree with them. It's not worth comparing modern cinema, which has much more freedom in its adaptations, with what the "Era of Stagnation" offered. The 2022 film "All Quiet on the Western Front" is a completely pacifist film in its message, declaring that war is terrible in any form and for any purpose. I even think it suggests not resisting and resigning ourselves to it, although this is obviously my very subjective opinion.
Elem Klimov tells us something else. He says war is monstrous, it dehumanizes people on both sides of the barricades. War is hell, and this hell was brought about by the Nazis. Hatred of an invader who wants to exterminate your people over some damned lie is completely justified, but it's easy to get lost in that hatred.
The song "Holy War" by Lebedev-Kumach was written as a spiritual impulse, a call to rise up in the fight against a terrible force that wants to destroy your people and enslave your country. Yes, Klimov glorifies the partisans who killed Nazis because the Nazis are pure evil that shouldn't be pitied; they're not even human. At the same time, it also shows how low they (the partisans) fall while fighting this very evil. This is demonstrated in the penultimate scene.
"Come and See" is still an excellent anti-war film that will leave you feeling uneasy. It's not pacifist, it's anti-fascist and anti-war. Don't think that all anti-war films are trying to calm and hurt. Fear, in the end, is always the best tool.
Sorry if anything here was rude, I decided to speak out for my blog - diary
Thank you for sharing your opinion about the topic. It wasn't rude. I appreciate your feedback.
When I mentioned All Quiet on the Western I meant the 1930 version, since the 2022 it's actually named Im Westen Nicht Neus. I mentioned the film because a year later, the Third Reich brought to its cinemas a movie called Stoßtrupp 1917, that it was their "critique" or "counter-propaganda" of the American movie. I just wanted to give an example of this considering that All Quiet on the Western Front is an anti-war film, as many critics claim, and Stoßtrupp 1917 a propaganda film to strengthen German sentiment. And as such, All Quiet on the Western Front is the most "popular" or recognised movie that is considered anti-war.
I think anti-war is a very complicated concept, because how do you express the idea of no to war without falling into the glorification of a nation or an alliance? Come and See captures the horrors of war very well, but only on one side. I think that a real anti-war film should show both sides of the conflict. Although the Third Reich committed horrifying crimes, that does not mean that all civilians, or even soldiers, were in favor of it, because in the end Nazism is a political ideology, and as such it means that not everyone agreed with it.
Obviously this was not reflected in the film, so I cannot consider it anti-war, rather anti-fascist.
