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The Molotok Doctrine
(Also Known As 'Dyatlovism')
A political Analysis
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Authored by Alexei Kozlov & Leonid Lucov
Translated into Common by Borislav Belinski
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The Molotok Doctrine
(Also Known As 'Dyatlovism')
A political Analysis
┗━━━━━━━━━━━━━━━━━━━━━━━━┛
Authored by Alexei Kozlov & Leonid Lucov
Translated into Common by Borislav Belinski
The Molotok Doctrine, also known as Dyatlovism is a growing but fringe ideology branching from the radical, liberal Jacobin ideals preached by various revolutionary groups across the Empire. It is characterized by extremist principles that are fundamentally opposed to the foundation of most modern nation-states in Aloria, especially the Regalian Empire, built upon the ideals of class struggle, international revolution, collectivism and the dissolution of the established middle 'bourgeois' and aristocratic castes and redistribution of that wealth to the common worker.
Dyatlovism views the current, established rule of Regalian governance as a disgusting and corrupt system; one built upon the suffering of the worker, the serf and the common man altogether. The gross influence of Unionist religious policy on governance, and the continued maintenance of hereditary non-meritocratic rule are considered unexcusable tyrannies set into place to ensure the continued and systematic oppression of the working class to maintain the status quo and keep the wealth of the Empire within the hands of a limited few. Trutnevism calls for the radicalization of the working class of peasants and freemen, to embrace the clarion call of revolutionary fervor and tear down the long-standing institutions that exist only to strip them of their basest rights, dignity and freedom. To the Dyatlovism world-view, however, this process of revolution needs not end in Regalia, but should be spread beyond its borders -- to every nation in the known world, that the fire of revolution might break the chains of the workers of all Aloria.
Dyatlovists believe that any members of the lower class who would knowingly and willingly support the established status quo are class traitors, enemies of the Revolution through and through. Despite their Ailor-centric core as a result of the ideology being born and bread within the heart of humanity, Dyatlovism is an extremely egalitarian set of beliefs finding its roots distantly in liberal Jacobinism. To Dyatlovists, human or no, a worker is a worker and a true asset to the revolution under any circumstances -- even more so, it is the non-human that suffers the most beneath the classist structure of Imperialist dogma, and there are no others who know the struggle of the Proletariat as well as they.
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Contents.
- Etymology
- History
- Symbols
Etymology.
The Molotok Doctrine derives its name from the Vladno word for 'Hammer', a poignant symbol of the urban worker to who the movement owes its focus. The Molotok Doctrine is also known by its followers as Dyatlovism accrediting it's founding father Demitri Dyatlov, a fringe and anti-feudal Vladno academic. It's acolytes known as the Dyatlovists are often mistakenly branded 'Molotokites' or 'Molotokists' however both are incorrect terms.
History.
The Birth of Dyatlovism
The Molotok Doctrine was born from the mind of Dimitri Dyatlov, an infamous Vladno academic whose writings on class, social structures, and race became reviled by the predominantly Ultra-Conservative Vladnos of Bythalost. In 284AC he released his famous 'Molotok Manifesto' amid a wave of bread riots, however many copies of the notorious political pamphlet were burnt and removed from circulation, leaving only a few rare copies on the bookshelves of radicals.
In the summer of 285AC a swift attempt was made to bring Dyatlov into custody for heretical, treasonous, and jacobin penmanship, however the fifty-five year old made a covert escape in a passing manure wagon. Reportedly when the academic had made the three-mile journey to rural Bythalost, on goers witnessed a dung covered Dyatlov dart through the fields faster than they had seen any man run. This story is often used to mock Dyatlovists, however many have taken it to heart with pride.
Dyatlov went into self-imposed exile in the winter of 285AC, traveling to the distant shores of Ithania by the cover of night. His arrival was warmly welcomed by the most radical of Jacobins who found a Vladno among their Ithanian ranks to be an oddity, and rather amusing. Here Dyatlov developed his philosophy, expanding upon his view of race, gender, and many of the topics that Ithanian Jacobins had delved into for many years. Dyatlov found great issue with the hierarchy he witnessed in Ithania, especially that which had developed among the Ithanian women and men. He noted that "The Ithanian man through his shackles has learnt the true brotherly spirit of revolution, even if he does not yet know it. Let the matriarchy tremble before it, in due time.".
The Death of Dyatlov
Despite a sense of security among the Ithanian Liberals and pacifists of the Realmlands, in the springtime of 289AC Dimitri Dyatlov was found deceased within his office on a mild Ithanian night. His body was punctured thirty-five times across the torso, arms, and legs, and his body hung over the edge of his writing desk. Responders to the scene claim that his last work had been half finished and titled 'The Long March Forward', however due to the copious amount of blood the text was soaked and unreadable. Dyatlovists around Aloria held vigils in private for the late Dimitri Dyatlov, his death is still mourned by followers on the 26th of March.
Many blame the Regalian Black Order for the killing of Dimitri Dyatlov. Some blame Vladno Ultra-Conservatives, and some even blame the Boyar Radoslav Bolshekov who had been a staunch critic of Dyatlov. What is known for certain is: Dyatlov's killers are far gone, and left no trace of evidence to most minds. His legacy is his teachings, though even that is bound to a few radicals spread across Ailordom.
The Night of Broken Chains (The Bolshekov Serf-Revolt)
The Night of Broken Chains (305AC.), sometimes referred to as the Bolshekov Serf-Revolt, was a series of seemingly organised revolts against the oppressive and tyrannical rule of House Bolshekov. The urban center of Gdénsk was the central arena for this uprising as the urban-slaves had thrown off their shackles in resistance to their captivity, however the rural outskirts saw many serfs also turn on their masters.
Dyatlovists were promptly blamed by the Bolshekov local administration for the chaos which had consumed Gdénsk that fateful night, many followers of Dyatlov being tortured and tried in show trials to save Bolshekov rule over the region. Those following the Molotok Doctrine were accused of deliberately breaking the chains of slaves, arming serfs and slaves alike, and leading many of the most violent conflicts within the city and its outskirts.
The aftermath of The Night of Broken Chains was a surprising yet widely celebrated one for the Dyatlovists. With the Bolshekov family removed from their position of power by the Emperor for failure to govern their lands, the Bolshekov Palatial Seat destroyed, and many of the Vladno upper-class scattered, Gdénsk fell into an anarchy for many months. Though not long lasting, it cemented the ideologies goals in a tangible way.
Symbols.
The Righteous Hammers.
The only symbol which can be profoundly linked to the Molotok Doctrine is that of the dual hammers, or the 'Righteous Hammers' as they are coined by Dimitri Dyatlov in the Molotok Manifesto. The hammers, often displayed in crimson red to symbolize the blood of the martyred, are a visual representation of the power which the Dyatlovists claim the urban-workers hold within their grasp. A mundane yet deadly instrument, and one which the movement finds pride in standing beneath.
Though the symbol of the hammers can claim itself to be the only visual representation of the Molotok movement, often those without the means to acquire such a dangerous sigil will wave a plain crimson banner as a sign of comradeship. The red banner is one often gleamed among bread riots, and other such demonstrations of serf oppression.
