The Twentieth Century, Section 8

WWII And the Fall of COMMUNISM
by Joseph McCarthy

God Fearing and Gun-Loving was Germany, until the Godless and effeminate Soviet Reds invaded in 1939. In America, the crazy communist bastard President, Roosevelt, passed communist laws that took away the freedom to be poor and starve to death during periods of economic freedom. But he was smotened by God and Eisenhower took power and used the army to free the civilized world from the Soviet threat.

After WWI, Germany had been broken into two parts--freedom-loving West Germany and evil-Red East Germany. Then Stalin, the evil Commi leader, teamed up with Hitler, the Fascist-Communist-Dictator from East Germany, and they invaded the West. America and her well-intentioned but effeminate European allies invaded and beat the Ruskies and won the war. But by that time, the Red had taken all of the Eastern European countries and has now assembled a massive 6-foot iron curtain, which they close whenever freedom-eyes from the West try to look in, and they electrify it when one of their freedom-loving prisoners tries to escape.

We beat the Ruskies, but they were too chicken to admit defeat, and so now we must deal with them. They stealed our nukes and cheated their way to a stalemate. But we are free and GOd likes us more.
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Poincaréean Eco-Tragedy in WWII: the Declines of Sophism as a Literary ré deaufèt during the Summer of 1941
by Zolabonga Rogerson-Hofenstaätel

"O! Oh! Ohhh the mis-matched eyes of violent oppres-sion and they are never far from sightlessness or meaningful expression of the violence rising sun!"
And thus, friends, Eco-Tragedy's greatest writer, the proponent of Sophism Zylene Roufòt, refuted the universal Poincaréean postulate that "mingled in the sands of time are root fibers of wild chutney and, on occasion, rhubarb." And, on that same day, Hitler marched through Belgium. Coincidence? I think, "no," and I say, "not." Have we not all seen that the brilliant Eco-Tragedist imagery and iconology of rhubarb is directly related to the fear of oppression amongst native peoples? And who, who I ask, is more native to Paris than Parisians?

When Roufòt threw a wrench in the flourishing mechanizations of mainstream Eco-Tragedy in Paris, he sparked a counter revolution that would secretly mock and invisibly combat the Nazi invaders, and, although they would never know it, the plays of the Eco-Tragedians, having never been preformed, played a major role in the elimination of Roubert Sterfman's Fasco-Eco-Comedy as a legitimate intellectual endeavor. But how, you ask, how did the destruction of the conception of Parisian nativism actually combat Fasco-Eco-Comedy? It did not. For only the Laural and the Elm may do such things.

By the summer of 1941, however, Roufòt's movement declined, and, Sophism as we knew it would never again be involved in Eco-Tragedy. This is a great sadness and a great defeat, and, when Hitler marched on the city, the Poincaréean postulate was revived, and no one any longer doubted the potency of nativism and rhubarb imagery.

(OP: Ben, April 14 2008)