*From The Archives Of The “Revolutionary History” Journal-The Spanish Left in its Own Words-The Communist Party Denounces the POUM

Click on the headline to link to the “Revolutionary History” Journal entry listed in the title.

Markin comment:

This is an excellent documentary source for today’s militants to “discovery” the work of our forbears, whether we agree with their programs or not. Mainly not, but that does not negate the value of such work done under the pressure of revolutionary times. Hopefully we will do better when our time comes.

*From The Archives Of The “Revolutionary History” Journal-The Spanish Left in its Own Words-The Communist Party Calls for a Professional Army

Click on the headline to link to the “Revolutionary History” Journal entry listed in the title.

Markin comment:

This is an excellent documentary source for today’s militants to “discovery” the work of our forbears, whether we agree with their programs or not. Mainly not, but that does not negate the value of such work done under the pressure of revolutionary times. Hopefully we will do better when our time comes.

*From The Pages Of "Women And Revolution"-"The Roots Of Bolshevism: The Russian Revolutionary Tradition"-A Guest Commentary

Click on the title to link to a "Wikipedia" entry for the heroic 19th century early Russian revolutionary, Vera Figner, mentioned in the article below.

Markin comment:

The following is an article from the Summer/Autumn 1992 issue of "Women and Revolution" that has some historical interest for all those who wish to learn about our militant forbears. I will be posting more such articles from the back issues of "Women and Revolution" during this Women's History Month.

The Roots Of Bolshevism:The Russian Revolutionary Tradition

W&R is pleased to present the edited transcript of a talk given by a member of our editorial board, Joseph Seymour, at an educational conference of the Spartacist League/US, held in the Bay Area on 2 May 1992.

The origins of this talk go back a few years to conversations I had with two comrades who were most directly and actively involved in seeking to build a section of the International Communist League in the Soviet Union. We talked about how wretched the present-day Russian intelligentsia was, both the pro-Wall Street self-styled "democrats" and the Stalinist self-described "patriots." Particularly disturbing was the depth of women's oppression and the pervasive¬ness of male chauvinism, not only in Soviet societyat large but even amongpeople who considered themselves communists, Leninists, would-be Trotskyists.

As we were talking, it occurred to me that the present-day Russian intelligentsia is not only profoundly alienated from Bolshevism, but from the many generations of Russian revolutionaries who preceded and culminated in Bolshevism. If the ghost of Nikolai Chernyshevsky, who was the greatest Russian socialist of the pre-Marxist era—a man who had a profound influence on Lenin—could return to his old intellectual haunts in the universities and editorial offices of Russia today, he would not be able to understand how anyone who called himself a democrat could want to transform Russia along the lines of Western capitalism. For him, to be a democrat meant to be for social equality. It meant to be for the rule of the lower classes in society. The Russian revolutionaries despised the bourgeoisie, both the Russian version and the Western version.

Chernyshevsky would be even more uncomprehending about how anyone could call himself a communist and yet be a Russian nationalist, a male chauvinist and an anti-Semite. Because to be a communist meant by definition that you were an internationalist, you were an extreme partisan of women's equality and liberation, and you welcomed Jews as equals and as comrades. From the 1870s onward, Jews played a prominent role in all of the Russian radical movements, all of the wings of populism and later all wings of Marxism.

And women played a far more prominent role in the Russian revolutionary movement than they did in any other country in the world. Women like Vera Zasulich and Sofia Bardina of Land and Liberty, which was the principal populist organization, were hard, tough, dedicated revolutionaries. From the shooting of the police commandant Trepov in 1878 to the assassination of the tsarist general Luzhenovsky by Maria Spiridonova in 1906, Russian women carried out some of the most spectacular acts of terrorism. After the
Revolution of 1905 a tsarist prison official in his own way recognized the equality of women: "Experience shows that women, in terms of criminality, ability, and possession of the urge to escape, are hardly distinguishable from men."

If we could get into a time machine and go back to the world of Chernyshevsky and Land and Liberty, we would have big fights about peasant socialism and the efficacy of terrorism. But at a deeper level we would feel ourselves among comrades. So what we are trying to do is to reinstill in Russia today its own great revolutionary tradition, a tradition which has been perverted and degraded or simply forgotten after decades of Stalinist rule and the pressure of Western imperialism on the Soviet bureaucratically degenerated workers state.

French Jacobins and Russian Decembrists

That tradition begins with the Decembrists, a group of revolutionary democratic military officers who sought to overthrow the tsarist autocracy in December 1825. But the Decembrists themselves begin with the French Revolution, which is the fountainhead of radicalism in the modern world. It is one of the ironies of history that the Russian army which the tsar sent into West Europe to crush the French Revolution in its Napoleonic phase became a transmission belt back into Russia for the ideals of that revolution. One of the Decembrists later wrote:

"During the campaigns through Germany and France our young men became acquainted with European civilization, which produced upon them the strongest impression. They were able to compare all that they had seen abroad with what confronted them at every step at home: slavery of the majority of Russians, cruel treatment of subordinates by superiors, all sorts of government abuses, and general tyranny."

So the Decembrists were a belated attempt to extend the French Revolution into Russia. One of their principal leaders had been the son of the Russian ambassador to Napoleonic France; he grew up in a milieu shot through with former Jacobin revolutionaries, among them Napo¬leon himself. Another prominent Decembrist, when he was stationed in Paris in 1815, went around to the leading intellectuals, among them Henri Saint-Simon, a pioneer
theorist of socialism. Saint-Simon attempted to convince this young Russian nobleman to introduce socialism into his homeland.

The most radical of the Decembrists, Pavel Pestel, had not personally been to France although he identified himself wholeheartedly with the French revolutionaries. But he went beyond Jacobinism. By the 1820s the ideas of socialism were beginning to gain currency among the European intelligentsia. Pestel attempted to combine a radical bourgeois-democratic revolution with elements of socialism. He proposed that the land be taken from the nobility and given to the peasants—half given to the peasants to farm privately, the other half to farm collectively so that no peasant family would go hungry. And Pestel called this the Russian Law. After the insurrection was suppressed, the tsarist authorities discovered the Russian Law among Pestel's private papers. Instead of publicizing it at his trial, they thought it was so inflammatory and attractive that they buried it in a secret archive. It did not see the light of day for almost 100 years.

An old reactionary general was on his deathbed when he heard of the Decembrist uprising, and it perplexed him. He said: before we have had uprisings of peasants who want to become noblemen; now we have an uprising of noblemen who want to become shoemakers. The Decembrists did not want to become shoemakers; they were not concerned with their future personal status. But this old reactionary understood something: that this was a movement of an elite, isolated from the peasant masses in whose interests they spoke and attempted to act. And this would be true of the Russian revolutionary intelligentsia throughout the 19th century. Initially this milieu consisted mainly of the sons of noblemen, later on the sons and daughters of what was called the "middle class," the children of tsarist bureaucrats or like Chernyshevsky, of Russian Orthodox priests. It was only at the end of the century, in the mid-1890s, that the Marxist wing of the intelligentsia acquired a mass base among the rapidly growing industrial proletariat.

The Decembrists were the first revolutionary bourgeois-democratic movement in Russia. They were also the last such movement. That is, they were the last movement that attempted to overthrow the tsar in order to remodel Russian society along the lines of contemporary West Europe or North America. After that, those people who wanted to transform Russia along the lines of Western capitalism did not call themselves democrats because they were not democrats; they called themselves liberals. They did not want to overthrow the tsarist autocracy. Rather they wanted to pressure the tsarist autocracy to modernize Russia from above. Their goal was a constitutional mon¬archy in which the monarch remained strong and the constitution guaranteed the rule of the propertied classes. As Chernyshevsky put it: "The liberals absolutely refuse to allow the lower strata any preponderance in society."

The First Russian Socialist Movement

Following the suppression of the Decembrists it took another generation for a new revolutionary movement to emerge. This was the so-called Petrashevsky Circle, a group of a couple of hundred radicals around Mikhail Petrashevsky. At that time the Russian Orthodox Church was sexually segregated, and in order to show his support for the equality of women and his defiance of the state church, Petrashevsky donned women's clothing and he attended a ceremony of the church exclusive to women. However he had forgotten to shave off his beard! He was approached by a policeman who said, "Madam, I think you are a man." Petrashevsky replied, "Sir, I think you are an old woman." The policeman was so flustered, Petrashevsky made his getaway.

Whereas the Decembrists had viewed West Europe in the afterglow of the French Revolution, a generation later Petrashevsky and his comrades only saw in West Europe an arena of the horrible exploitation of the lower classes by the propertied classes. They identified with the socialist opposition to Western bourgeois society and defined their goal as the application of Western socialism to Russia. In light of everything that's happening in Russia today, it's important to emphasize that this very first Russian socialist movement was implacably opposed to Russian nationalism in all its manifestations. They of course opposed the Slavophiles, who idealized Russia before Peter the Great and counterposed the spirituality of the Russian people to the crass materialism of the bourgeois West. But Petrashevsky and his comrades also opposed radical democrats like Belinsky who argued that the progress of humanity goes through nations, not by transcending nations. Against this view they argued, "Socialism is a cosmopolitan doctrine, which stands higher than nationalities...for socialists differing nations do not exist, there are only people."

The Petrashevsky Circle was the exact contemporary of the German League of the Just, out of which came the Communist League for which Marx wrote the Com¬munist Manifesto. Like Marx, Petrashevsky and his com¬rades believed that the spectre of communism was haunt¬ing Europe. And Russia was part of Europe. They looked forward, in the near future, to a pan-European socialist revolution, predominantly proletarian in the West, predominantly peasant-based in the East. They believed that the outbreak of the revolutions of 1848 in West Europe was the beginning of that development, and they immediately wanted to get in on the act. They started discussing how they were actually going to overthrow the tsar. But before they got very far, the tsarist authorities simply crushed them. Nicholas I was panicked in his own way by the spectre of communism and moved to destroy its meager reflection among a small section of the Russian intelligentsia.

The Origins of Populism

The revolutions of 1848 and the ensuing counterrevolutions by the combined forces of bourgeois and monarchical reaction are the great historic watershed of 19th century Europe. Among other things they gave rise to Russian populism as a distinct current of European socialism. Petrashevsky and his comrades had believed that socialism would come to Russia as part of a general European revolution. That vision was defeated on the barricades in Paris, Vienna, Rome and elsewhere.

A witness to that defeat was Alexander Herzen, the founder of Russian populism. Herzen had been a radical democrat who emigrated to West Europe, and he experienced the revolutions of 1848 in France and Italy. But Herzen remained optimistic about the prospects of revolution in Russia. If Russia was going to have a revolution in advance and independently of West Europe, however, it would have to be a predominantly peasant revolution because the industrial proletariat was minute. A German conservative, Baron Haxthausen, who had visited Russia in the 1840s, wrote a book saying that Russia didn't need a socialist revolution, it already had socialism in the form of the traditional peasant commune. After 1848 Herzen accepted this premise and argued that what would require a proletarian revolution in the West could be achieved on the basis of Russian rural institutions if the society were sufficiently democratized.

It is important to emphasize that while the Russian populists saw a different path to socialism in Russia, they had the same goal as Western revolutionaries. Thus Marx was always held in extremely high regard in the Russian populist movement. One of the early under¬ground populist groups wrote to Marx in London and proposed that he represent Russia as well as Germany in the leading council of the First International. The first language into which Capital was translated was Russian. It got through the tsarist censors, who figured that a book so dry and abstract as Capital could not inspire anyone to revolutionary passion, and it became an instant best seller. At the end of his life, Herzen stated that he had always been faithful to the ideas of Saint-Simon, who had an extremely technologically advanced conception of socialism.

Herein lay the fundamental contradiction of Russian populism. The populists projected onto the peasant commune not only economic egalitarianism, but social equality at all levels—the equality of women, a libertarian conception of sexual relations, a belief in materialism and the progress of science. They believed that the tsar-worshipping, priest-ridden, wife-beating Russian peasant could be won to the outlook of a Saint-Simon or a Marx. Such an illusion could survive only as long as the populist movement was exclusively a movement of the intelligentsia. And in fact the "To the People" movement marked the beginning of the end of Russian populism.

Revolutionary populism went through four distinct phases. The first phase was ushered in by the Crimean War of 1853-55 in which Russia was defeated by England and France. This defeat sent shock waves through the Russian upper classes. Tsar Nicholas I died in 1855 (some say he committed suicide out of a sense of shame). His successor, Alexander II, appeared to be a liberal, and in the late 1850s Russia experienced the tsarist version of glasnost and perestroika. Censorship was relaxed very considerably, and the tsarist government began talking about fundamental reforms of the system of serfdom.

Initially populist intellectuals like Herzen and Chernyshevsky demanded that the tsar expropriate the landed nobility and give the land to the peasantry. Some believed that the tsarist autocracy would achieve from above what the French Revolution had achieved from below. However, it soon became clear that the legal emancipation of the serfs was going to be done in a way which perpetuated the exploitation of the peasants at the hands of the landlords and the absolutist state. In the first years after the abolition of serfdom, the economic conditions of the peasantry were actually worse than they had been. When the Emancipation Edict of 1861 was read, it provoked scattered peasant uprisings; the peasants thought it was a counterfeit document by the local bureaucrats and the landlords. The so:called Emancipation Edict marked the beginning of revolutionary populism. The intelligentsia became convinced that in order to establish peasant-based socialism they would have to overthrow the tsarist autocracy and create a democratic republic.

The "Common Cause":
Women in the Revolutionary Movement

In the 1860s the first underground revolutionary organizations came into existence. These were easily crushed. Chernyshevsky himself was imprisoned and then exiled. Yet the tsarist repression in no way suppressed the revolutionary populist movement. Over the course of the next decade, a group of perhaps two or three hundred intellectuals became a mass movement of the intelligentsia numbering thousands of activists and perhaps ten times as many sympathizers.

A three-sided political struggle developed during this period within the Russian intelligentsia who opposed the existing social and political order to some degree: the Slavophiles, the liberals, and the revolutionary populists. In this struggle the populists won hands down, and by the early 1870s Russian universities were a bastion of revolutionary populism.

Perhaps the decisive reason for the victory of populism is that they were able to mobilize the vast reserves of the women of the educated classes. This movement literally liberated thousands of women from the shackles of the patriarchal family. A woman was not legally allowed to live on her own without the permission of her parents, or her husband if she was married. To circumvent this, the fictitious marriage became a sort of standard activity within the radical movement. Some young male student would be told by a friend that he knew of a woman of advanced views who wanted to go abroad to study medicine (a woman couldn't study medicine in Russia). And they would meet for the first time in front of a church; they would go in, get married; they would come out, and he would hand her her passport, of which he had control, and say, "Now you are free to go and study medicine and do what you like."

During the 1860s the Russian revolutionary movement acquired the participation of women to a far greater degree than their counterparts in Western Europe. These women at the same time consciously rejected Western-style feminism, that is, the idea of building a separate movement predominantly of women in order to pressure the existing government to pass laws in favor of women's equality. They saw women's equality coming about through what was called the "common cause," a total social revolution in which they would participate on an equal footing with male revolutionaries. Vera Figner, who became the principal leader of the terrorist People's Will in its final phase, recounts how she and her fellow Russian radical students at the University of Zurich viewed this question:

"Generally speaking, as a group the female students abroad were not advocates of the woman question and smiled at any mention of it. We came without thought of pioneering or trying to solve the woman question. We didn't think it needed solution. It was a thing of the past; the principle of equality between men and women had been achieved in the sixties."

Now of course what Figner meant was that it had been achieved within the revolutionary movement, not in Russian society at large. The Russian populists, called "Narodniks" in their own language, were acutely aware of the terrible oppression of women. At a mass trial of populists in 1877, the tsarist prosecutors denounced them for undermining the family. Sofia Bardina replied to this:

"As far as the family is concerned...isn't it being destroyed by a social system which forces an impoverished woman to abandon herself to prostitution, and which even sanctifies this prostitution as a legal and necessary element of every civilized state? Or is it we who are destroying the family? we who are trying to root out this poverty—the major cause of all society's ill, including the erosion of the family?"

"To the People"

In the mid-1870s the populist intelligentsia who were organized in Land and Liberty, which was an all-Russian, fairly highly centralized organization of the Narodnik vanguard, made a heroic 'attempt to overthrow what Bardina called the "social system." This was the "To the People" movement. Thousands of revolutionary intellec¬tuals flocked to rural villages trying to incite the peasants to rise up in a radical democratic and social revolution. The response was not favorable. One of the leading veterans of this movement reported:

"I noticed that any sharp sallies against the Tsar or against religion made an extremely disagreeable impression on the peasants; they were just as deeply perplexed by energetic appeals for a rebellion or uprising."

When the Narodnik intellectuals said that the peasants should have the landlords' land, they got a favorable hearing. But the peasants were unwilling to defy the state to achieve this end.

While the main body of Narodnik intellectuals went to the rural villages, some remained in the cities and sought to agitate and organize among factory workers. Here they were distinctly more successful. They were able to win over some advanced workers, such as Stepan Khalturin, who joined the leadership of Land and Liberty and set up small but significant allied organizations of workers.

One of the leading populist intellectuals involved in organizing the workers was Georgi Plekhanov. Initially Plekhanov accepted what could be called the conventional populist line: factory workers are simply peasants doing seasonal vyork in the factories, which had no effect on their sympathies and ties to the rural villages. But Plekhanov's own experience caused him to question this. In 1879 he wrote:

"The question of the city worker is one of those that it may be said will be moved forward automatically by life itself, to an appropriate place, in spite of the a priori theoretical decisions of the revolutionary leaders."

The "To the People" movement, which necessarily operated quite openly, exposed the Narodniks to massive state repression. This repression, combined with the frus¬tration that the movement had not achieved its basic aim, paved the way for the last phase of revolutionary populism: the turn toward terrorism.

In 1878 Vera Zasulich heard that one of her comrades had been almost beaten to death in prison. She put on her best clothes, walked to the prison, requested that she present a petition to the head of the prison, and when she went into his office she pulled out a gun and shot him pointblank. She did not however kill him. The tsarist authorities thought this was such an open-and-shut case that instead of trying her for a political crime before a special tribunal, they tried her on an ordinary criminal charge before a jury drawn from the St. Petersburg upper classes. And she was acquitted, because the jury found this a justifiable act of moral outrage!

The acquittal had a far more shocking impact than the shooting. Count Leo Tolstoy, the author of War and Peace, expressed the views of the educated elite when he called Zasulich's acquittal "a harbinger of revolution." The populist leaders drew the same conclusion: that if even an upper-class jury will acquit an overt terrorist, then a cam¬paign of terrorism would have enormous popular support. Marx and Engels in London similarly concluded that in the particular conditions of Russia a campaign of terrorism could incite a popular revolution.

The one populist intellectual who dissented was Plekhanov, who warned that the only effect of shooting Alexander II would be to replace him with another Alexander with another digit after his name. He wanted to continue to propagandize and agitate among the rural had been in prison and then in exile for almost 20 years. The tsarist regime had sufficient respect for the effectiveness of People's Will that they did in fact free the old man of Russian socialism. But in the following years Russian populism was basically broken, not so much by the tsarist repression as by demoralization. Neither mass agitation nor terrorism had seriously affected the tsarist autocracy, which emerged if anything even more reactionary than ever.

From Populism to Marxism

The 1880s were the low point of the Russian revolutionary movement. In 1889 a student in St. Petersburg, just ten years earlier a hotbed of revolutionary activism, reported: "There were few self-sacrificing participants who completely consecrated themselves to the cause.... All wanted to finish the course as soon as possible and then to live entirely within the law." Yet just a few years later, a new generation of Russian revolutionaries would enter the scene and finish off the tsarist autocracy
once and for all.

Most accounts of the transition from populism to Marxism within the Russian intelligentsia focus exclusively on Plekhanov and his comrades. It's important, however, to place this transition in its international context. During the 1870s Russia appeared to be the one country on the verge of a radical upheaval. The bomb-throwing Russian Narodnik seemed the model of the European revolutionary. When Zasulich fled to West Europe after being acquitted for shooting Trepov, she was greeted as a heroine not only by socialists, but even by many Western liberals who hated the tsarist autocracy. Yet a decade later the Russian populist movement had almost evaporated. In 1878, the same year that People's Will was formed, the Bismarck regime in Germany passed the so-called Anti-Socialist Laws aimed at breaking the power of the German Marxist movement. The leaders, Bebel and Kautsky, were driven into exile and many activists were imprisoned. Yet unlike the Russian populists, the Marxists became the mass party of the German proletariat despite the repression. So Plekhanov's influence among a new generation of Russian revolutionaries-was not merely because of the intrinsic brilliance of his polemics against populism, but also because he was a cothinker of the strongest, most effective socialist movement in Europe.

After the split in Land and Liberty, Plekhanov attempted to establish a small propaganda group called "Total Redistribution," but the tsarist persecution was so intense that he and his comrades were forced into exile. This compelled them to rethink their basic theoretical premises and strategic perspectives, and in the early 1880s Ple¬khanov made the transition from populism to Marxism. That transition contained two basic elements, one negative, the other positive. Instead of just idealizing it, Plekhanov looked at what was happening to the peasant commune, and he saw that since the emancipation of the serfs, the collective elements of the Russian peasantry were rapidly being undermined. A new layer of rich peas¬ants, known by the insulting term kulaks, or "fists," was increasingly dominating the life of the village because they had the money. That was the negative element. The positive element is that Plekhanov generalized from his own experiences in the 1870s that there was a fundamental difference between workers and peasants, that they were not just part of the narod, the "people," and that only the workers in their mass were receptive to the socialist program. He concluded that a socialist party in Russia must be based centrally on the slowly but steadily growing proletariat.

In rejecting the conception of peasant-based socialism, Plekhanov concluded that Russia at that point in its economic development could not have a socialist transformation of any kind. He conceived a theory of what later came to be called the "two-stage revolution." In the first stage the working class, guided by the socialist intelligentsia, would lead the overthrow of the tsarist autocracy. The liberal bourgeoisie, such as ruled in the West, would then come to power. In turn the workers would gain the political freedom to build a mass proletarian party and allied trade-union movement. Plekhanov also believed that a radical democratic revolution in Russia would enormously accelerate capitalist development, thus increasing the numerical weight of the industrial proletariat and creating the objective economic conditions for a socialist revolution in the future. Thus the program of the Eman¬cipation of Labor group, formed in 1883, stated:

"Present-day Russia is suffering—as Marx once said of the West European continent—not only from the development of capitalist production, but also from insufficiency of that development.

"One of the most harmful consequences of this backward state of production was and still is the underdevelopment of the middle class, which, in our country, is incapable of taking the initiative in the struggle against absolutism. "That is why the socialist intelligentsia has been obliged to head the present-day emancipation movement, whose immediate task must be to set up free political institutions in our country...."

Plekhanov's two-stage revolutionary schema was accepted within the Marxist movement until the beginnings of the Revolution of 1905, when it was confronted, as Plekhanov would have said, "by life itself." It was then challenged in different ways by Lenin's conception of the revolutionary democratic dictatorship of the proletariat and peasantry and Trotsky's conception of permanent revolution.

"From a Spark a Flame Shall Be Kindled"

In the first decade of its existence, the Emancipation of Labor group was a mere handful of exiles. This reflected both the apolitical mood of the Russian intelligentsia and the continuing dominance of the populists over the diminished radical movement. Slowly Plekhanov began to influence a new younger generation of Russian intellectuals, personified by Vladimir llyich Ulyanov. According to his own account, the future Lenin was an apolitical youth until 1887, when his older brother was executed for participating in one of the last populist attempts to take the tsar's life. Alexander Ulyanov's execution radicalized his younger brother, who, however, did not follow the same path in a programmatic and strategic sense. In the early 1890s the young future Lenin consciously rejected populism in all its contemporary manifestations, and consid¬ered himself a Marxist.

By the mid-1890s, revolutionary populism was a thing of the past and what passed for populism had merged with liberalism. In the 1890s the only people who were calling for a democratic republic were the Marxists, called the Social Democrats. Thus Lenin could write at this time: "All true and consistent democrats in Russia must become Social Democrats." The Russian Marxists had achieved a position in some ways comparable to the revolutionary populists of a generation earlier. They had become the dominant current among that section of the Russian intelligentsia which was fundamentally hostile to the existing social and political order. They had also acquired a small layer of advanced workers. But they had to break outside the narrow circle. This was called the transition from propaganda to agitation. Plekhanov defined propaganda as the explanation of many complex ideas to the few, and agitation as the explanation of a few basic ideas to the many.

The attempt of the Marxist propaganda circle to involve itself in agitation among the workers happened to coincide with a major strike wave. As a result they got a far more favorable hearing and greater influence among the workers than they had initially expected. Lenin, Martov and the other leaders of the movement sought to direct the workers' economic resistance to the employer toward the ultimate goal of a radical democratic revolution against the tsarist autocracy. In a popular pamphlet on factory fines written in 1895, for example, Lenin wrote:

"[The workers] will understand that the government and its officials are on the side of the factory owners, and that the laws are drawn up in such a way as to make it easier for the employer to oppress the worker."

The turn toward agitation incurred increased tsarist repression. Lenin, Martov and the other leaders of what were called the first generation of Russian Marxist "practicals"—that is, the Russian Marxists who actually organized the workers, as opposed to the older veterans like Plekhanov and Axelrod who provided the theoretical direction from exile—were arrested. The movement passed into the hands of younger people whose formative experience was their involvement in the mass strikes. They became so enthralled with increasing their influence among the workers that they decided to drop the demand for a democratic republic, which they argued was remote from the immediate concerns of the workers and was unpopular among the more backward sections who still had illusions in the tsar's benevolence.

Plekhanov denounced this tendency as "economism," which a colleague of Lenin, Potresov, defined as the Utopian notion of building an effective trade-union move¬ment under tsarist absolutism. Nonetheless in the late 1890s economism became the dominant current within Russian Social Democracy, both the underground circles in Russia and the exile organizations in West Europe.

In 1900 Lenin, Martov and Potresov were released from Siberia, where they had been sent into exile. They joined Plekhanov and his comrades in West Europe to form what was called the Iskra group. "Iskra," meaning "spark," was taken for their journal; it derived from a letter that was written 75 years earlier by the imprisoned and condemned Decembrists to their friend, the great Russian poet Alexander Pushkin. In justifying their actions, the Decembrists said: "From a spark a flame shall be kindled." In choosing this name the Iskra group was stating that the proletariat was and must be the heir to the tradition of revolutionary democratic struggle against the tsarist autocracy. The very name was an attack on economism.

Although Plekhanov was one of the towering figures of European socialism, it was Lenin who was the real driving force and principal organizer of the Iskra group. Its immediate goal was to wrest control of the movement from the still dominant economists. The Iskra group won rather rapidly, in part because Russian society was beginning to experience revolutionary ferment at all levels. Factory workers in large numbers spontaneously joined student strikes and protests, thereby giving the lie to the economist notion that workers would take to the streets only when their own personal livelihood was involved—a very narrow and degrading conception. The narrowness of the economist perspective was discredited even among the economists themselves.

For Lenin, the leadership of the movement was only the first step. The second and decisive step was to cohere the localized propaganda circles into a centralized party with a clearly defined program, strategic perspective and leadership. Describing the need for a such a party in his principal work of the Iskra period, What Is To Be Done?, Lenin used a metaphor from construction:

"Pray tell me, when a bricklayer lays bricks in various parts of an enormous structure, the like of which he has never seen, is it not a 'paper line' that he uses to find the correct place to lay each brick and to indicate the ultimate goal of his work as a whole.... And aren't we passing now through a period in our party life, in which we have bricks and bricklayers, but lack a guiding line visible to all?"

To establish such a guiding line and a centralized party, the Iskra group called a congress of the Russian Social-Democratic Labor Party in mid-1903. As is well known, this congress ended in a deep split between the Bolsheviks (the majority, or "hards"), led by Lenin, and the Mensheviks (the minority, called at the time the "softs"), whose principal leader was Martov. At first it appeared that the split was over narrowly organizational grounds: whether to have a highly centralized party consisting of people who are committed revolutionaries, or, as the Mensheviks wanted, a looser party open to all workers and intellectuals who actively supported the movement in some degree. However, as Russia moved toward a revolutionary crisis it became increasingly clear that the difference over the internal nature of the party was linked to differences over the course of the role it would play in the revolution, in fact differences over the revolution itself.

The Permanent Revolution

In 1904 Russia engaged in a war with Japan over which country would control the Far East. The tsarist autocracy had expected that a wave of popular patriotic solidarity would dampen the growing social discontent. Instead the defeats of the Russian army at the hands of the Japanese further undermined the tsarist autocracy. "Bloody Sunday," the January 1905 massacre of peaceful workers who were petitioning the tsar, ignited a wave of mass workers strikes, peasant uprisings and military mutinies throughout the year. The Romanov throne tottered wildly, although in the end it did not fall. However, in the early months of 1905 the demise of the autocracy seemed imminent, and therefore the various factions and tendencies of Rus¬sian Social Democracy were forced to spell out much more concretely their conceptions of the course of the revolution and its aftermath.

The Mensheviks translated Plekhanov's initially rather abstract conception of a two-stage revolution into support for the liberal wing of the Russian bourgeoisie, organized in the Constitutional Democratic party or Cadets. The last thing that the Cadets wanted was a popular insurrection to overthrow the tsar. What they aimed at was to use the turmoil from below to pressure the tsarist autocracy to create quasi-parliamentary bodies in which the propertied classes would have the dominant place. In practice the Mensheviks' adherence to a two-stage revolution, in which the first stage meant the workers were supposed to march arm in arm with the democratic bourgeoisie against tsarist reaction, turned out to be a no-stage revolution because there was no democratic bourgeoisie with which to march.

Lenin recognized that all wings of the Russian bourgeoisie were anti-democratic and anti-revolutionary, that a radical bourgeois-democratic revolution therefore would have to occur against and not in alliance with the Russian bourgeoisie. This was the core of his conception of the revolutionary democratic dictatorship of the proletariat and the peasantry. He projected that a workers party, supported by the mass of the peasants, would be able to purge Russia of all the feudal-derived backwardness, the tsarist autocracy, bureaucracy and the state church. It would eliminate the oppression of nationalities as well as of the Jews and end the exploitation of the peasants by the landed nobility.

This conception was clearly influenced by the Jacobin dictatorship in the Great French Revolution. Yet the ques¬tion remained: could the proletariat replay the Jacobin dictatorship in the Russia of 1905; was it possible to take economic actions which would harm the interests of large sections of the propertied class and at the same time not economically expropriate the bourgeoisie? Lenin insisted that this was not a stable form of government, but rather "only a transient, temporary socialist aim." He argued a' the time (although he later changed his view) that in thi absence of proletarian revolutions in West Europe, a rev¬olution in Russia, no matter how radical, could not go beyond the framework of capitalist economic relations.

The person who uniquely argued arthe time that th Russian Revolution could and had to go beyond bourgeois economic relations was Leon Trotsky. Trotsky had bef one of the younger leaders of the Iskra group; in the split he initially sided with the Mensheviks. He played prominent role in the Revolution of 1905, and in the course of that revolution developed what he called the doctrine of permanent revolution, in part based on Marx's writings in the immediate aftermath of the revolutions of 1848. In a preface which he wrote in 1921 to his writings on the Revolution of 1905, Trotsky summarized the doctrine of permanent revolution:

"This rather high-flown expression defines the thought that the Russian revolution, although directly concerned with bourgeois aims, could not stop short at those aims; the revolution could not solve its immediate, bourgeois tasks except by putting the proletariat into power. And the proletariat, once having power in its hands, would not be able to remain confined within the bourgeois framework of the revolution. On the contrary, precisely in order to guarantee its victory, the proletarian vanguard in the very earliest stages of its rule would have to make extremely deep inroads not only into feudal but also into bourgeois property relations....

"The contradictions between a workers' government and an overwhelming majority of peasants in a backward country could be resolved only on an international scale, in the arena of a world proletarian revolution. Having, by virtue of historical necessity, burst the narrow bourgeois-democratic confines of the Russian revolution, the victorious proletariat would be compelled also to burst its national and state confines, that is to say, it would have to strive consciously for the Russian revolution to become the pro¬logue to a world revolution."

In 1905 the permanent revolution did not go further than the beginnings of dual power between the proletariat and the tsarist autocracy. However, Russia's defeats in the first imperialist world war broke the back of the tsarist autocracy and paved the way for the Bolshevik Revolution of October 1917, the greatest victory of the world pro¬letariat in history. Today that victory is being desperately threatened by the ascendancy of capitalist counterrevo¬lutionary forces.

But I would like to end this talk rather with a story. After the assassination of Alexander II the leadership of People's Will came into the hands of Vera Figner. It was she who negotiated with the tsarist regime for the release of Chernyshevsky, and she managed to hold together an underground group in Russia for the next two years. The police official who finally tracked her down had gained so much respect for her that he requested to kiss her hand before sending her to prison. But sent to prison she was, where she stayed for the next 22 years. She was only released in the amnesty of 1905. When she came out of prison she was a kind of Narodnik Rip Van Winkle; she could not understand or orient to the radically changed political and social conditions.

Nevertheless, she remained active within the left, where she was universally respected.
In 1917 many prominent old populists joined the counterrevolutionary camp and went into exile. Figner, the old Narodnik terrorist, faced with a fundamental choice of political loyalties, chose to stay in Soviet Russia. In the 1920s she devoted herself to writing her memoirs and to an organization called the Society of Former Political Prisoners, who were old populists who considered themselves loyal citizens of the Soviet Union. In that capacity she sought to induce populists who had emigrated to return to Soviet Russia and to serve the interests of the workers state. This eminently worthy organization was disbanded by Stalin in the early '30s.

Figner was still alive and kicking at the age of 89, living in Moscow, when Nazi Germany invaded the Soviet Union in 1941. As the Wehrmacht approached Moscow, the Russian authorities turned to Figner and said, "We will move you to safety further east." She refused, saying, "I am very old. I will die soon anyway. Save your efforts for people who are living, who still have a life to give to the cause." So the last member of the famous Central Committee of the People's Will died the following year in Moscow, a heroic and self-sacrificing revolutionary right to the end, and in that sense an inspiration for us all.

*From The Archives-The Funerals Of Sacco And Vanzetti-The Case That Will Not Die, Nor Should It

Click on title to link to a YouTube film clip of the funerals Of Sacco and Vanzetti executed by the State of Massachusetts on August 23,1927. Never forgive, never forget this injustice.

*Sacco and Vanzetti-Class War Prisoners in the Dock, Circa 1920

Click on title to link to Sacco and Vanzetti commemoration site with links to YouTube.

BOOK REVIEW

Honor the Memory of Sacco and Vanzetti on this the 81st Anniversary of their execution by the Commonwealth of Massachusetts.

Sacco and Vanzetti, Bruce Watson, Viking, New York, 2007

I like to put each item about the Sacco and Vanzetti case that I review in historical context with this well-worn standard first paragraph of mine. It, I believe, holds up today as in the past- Those familiar with the radical movement know that at least once in every generation a political criminal case comes up that defines that era. One thinks of the Haymarket Martyrs in the 19th century, the Scottsboro Boys in the 1930's, the Rosenburgs in the post-World War II Cold War period and today Mumia Abu-Jamal. In America after World War I when the Attorney General Palmer-driven ‘red scare’ brought the federal government’s vendetta against foreigners, immigrants and militant labor fighters to a white heat that generation's case was probably the most famous of them all, Sacco and Vanzetti. The exposure of the tensions within American society that came to the surface as a result of that case is the subject of the book by Professor Bruce Watson under review here.

In the year 2008 one, like myself, who openly proclaims partisanship for the heroic memory of Sacco and Vanzetti when looking for a book to help instruct a new generation about the case is not after all this time afraid of a little partisanship by its author. One is also looking to see if, given advances in modern criminology and technology, those sources have presented any new information that would change the judgments of history. That is apparently not the case with Professor Watson’s book. It is rather another garden variety narrative of the events that have been covered elsewhere by partisans on either side of the divide on the question of the guilt or innocence of the pair. Nevertheless it is good to have an updated narrative so that the youth will know that the pressing issues around the case have not gone away.

Professor Watson has presented a good description of the events that led up to the Sacco and Vanzetti trial in a Dedham, Massachusetts court presided over by an old WASP figure, Judge Webster Thayer. He details the hard work lives of the two Italian immigrants, the problems with foreigners especially South Europeans like them trying to gain a toehold in America, the future troubles to be brought on by their anarchist beliefs and more damagingly their departure for Mexico in 1917 to avoid being drafted into the American army after its entry into World War I.

Professor Watson further links the personal trials and tribulation of Sacco and Vanzetti with the general political atmosphere after World War I with its wave of anarchist bombings, the victory of the Russian Revolution and the response of capitalist America with the Attorney-General Palmer-led “ Red Scare, Part I”. He further details the South Braintree payroll robbery that set in motion the events of the next seven years that would bring world-wide attention to the cause of the two beleaguered anarchists. He gives the factual events of the day of the robbery and double murders, the subsequent search for the robbers, the narrowing of the chase to these two who were found to be armed at a later date in a very different context and their arrest and indictments for murder.

Needless to say any narrative of the Sacco and Vanzetti case needs to pay close attention to the trial itself, the personalities of the players and the evidence. In the background one has to look at the state of the law, especially its procedural aspects, at that time concerning capital punishment and further the social climate against foreigners, specifically Italians here. Watson, more than most accounts, gives special emphasis to chief trial defense lawyer Fred Moore and his various maneuvers, intrigues and, frankly, mistakes.

Of course, the heart of the book is an account of the appeals both legal and political throughout the seven year period. That included various strategies from calls for gubernatorial clemency to mass strikes by labor so the whole litany of class struggle defense policies gets a workout in the case. Although Professor Watson does a creditable job of describing these efforts as far as he goes I object, on political grounds, to his short shrift of the work of the Communist International and its class defense organization the International Labor Defense in publicizing the case. Who do you think brought the masses of workers out world-wide? It was not those Brahmin ladies on Beacon Hill, well-intentioned or not. This is certainly a subject for further comment by any reader of these lines.

The other point that I object to is Watson’s agnostic approach to the question of the guilt or innocence of Sacco and Vanzetti. At this far remove it is not necessary to be skittish about the question of their guilt or innocence in a legal sense. There is, obviously, not quite the sense of urgency of the call today for Mumia Abu Jamal’s freedom rather than retrial. However, although 80 years separate the two cases there is a steady tendency to limit justice in these cases to calls for retrial. However, in both cases the parties were innocent so the appropriate call would have been and is for freedom. This political ostrich act by Professor Watson, allegedly in the interest of being ‘objective’ and 'letting the new generation decide for itself', does a tremendous disservice to the memories of these class war fighters.

Nevertheless, this is a worthy book to use as a primer toward understanding the background to that long ago case. The end notes are helpful as is the bibliography for further research. Additionally, unlike Professor Watson’s excellent book Bread and Roses that I have previously reviewed in this space here he stays more closely with the subject and avoids bringing in every possible historical fact that might tangentially relate to the case. As always, until ultimate justice in done in the Sacco and Vanzetti case honor their memories today.

*On The Anniversary Of Their Execution- From The Archives-The Funerals Of Sacco And Vanzetti-The Case That Will Not Die, Nor Should It

Click on title to link to a YouTube film clip of the funerals Of Sacco and Vanzetti executed by the State of Massachusetts on August 23,1927. Never forgive, never forget this injustice.

Via "Boston IndyMedia - "Occupy Boston" Holds Second General Assembly -Action Planned For 6:00PM, September 30, 2011

Click on the headline to link to a Boston IndyMedia entry from Occupy Boston planned to start at 6:00 PM, September 30, 2011. I will post updates as they appear on this site.

Via Boston IndyMedia- "Occupy Boston" Plans Protest in Financial District-September 30, 2011

Click on the headline to link to a Boston IndyMedia entry from Occupy Boston planned to start at 6:00 PM, September 30, 2011. I will post updates as they appear on this site.

*From The Archives-The Struggle To Win The Youth To The Fight For Our Communist Future-On Young Vanguardism (1972)

Markin comment:

One of the declared purposes of this space is to draw the lessons of our left-wing past here in America and internationally, especially from the pro-communist wing. To that end I have made commentaries and provided archival works in order to help draw those lessons for today’s left-wing activists to learn, or at least ponder over. More importantly, for the long haul, to help educate today’s youth in the struggle for our common communist future. That is no small task or easy task given the differences of generations; differences of political milieus worked in; differences of social structure to work around; and, increasingly more important, the differences in appreciation of technological advances, and their uses.

There is no question that back in my youth I could have used, desperately used, many of the archival materials available today. When I developed political consciousness very early on, albeit liberal political consciousness, I could have used this material as I knew, I knew deep inside my heart and mind, that a junior Cold War liberal of the American For Democratic Action (ADA) stripe was not the end of my leftward political trajectory. More importantly, I could have used a socialist or communist youth organization to help me articulate the doubts I had about the virtues of liberal capitalism and be recruited to a more left-wing world view. As it was I spent far too long in the throes of the left-liberal/soft social-democratic milieu where I was dying politically. A group like the Young Communist League (W.E.B. Dubois Clubs in those days), the Young People’s Socialist League, or the Young Socialist Alliance representing the youth organizations of the American Communist Party, American Socialist Party and the Socialist Workers Party (U.S.) respectively would have saved much wasted time and energy. I knew they were around but not in my area.

The archival material to be used in this series is weighted heavily toward the youth movements of the early American Communist Party and the Socialist Workers Party (U.S). For more recent material I have relied on material from the Spartacus Youth Clubs, the youth group of the Spartacist League (U.S.), both because they are more readily available to me and because, and this should give cause for pause, there are not many other non-CP, non-SWP youth groups around. As I gather more material from other youth sources I will place them in this series.

Finally I would like to finish up with the preamble to the Spartacist Youth Club’s What We Fight For statement of purpose:

"The Spartacus Youth Clubs intervene into social struggles armed with the revolutionary internationalist program of Marx, Engels, Lenin and Trotsky. We work to mobilize youth in struggle as partisans of the working class, championing the liberation of black people, women and all the oppressed. The SYCs fight to win youth to the perspective of building the Leninist vanguard party that will lead the working class in socialist revolution, laying the basis for a world free of capitalist exploitation and imperialist slaughter."

This seems to me be somewhere in the right direction for what a Bolshevik youth group should be doing these days; a proving ground to become professional revolutionaries with enough wiggle room to learn from their mistakes, and successes. More later.
******
Markin comment on this article:

As far as I know the youth group of this organization, the Workers League, no longer exits (I will stand corrected if the case is otherwise) but that is not as important as the question posed in the article about youth vanguardism. In America that question, the question of who would lead the revolution, has been resolved by time and history. Not the youth, at least not youth as an undifferentiated mass, and certainly not youth as Ipod/facebook/myspace/sidekick/whatever nation. Nevertheless, as the student upsurges in Europe, especially France and Great Britain, portent this question could come up again. Moreover, this article is a nice exposition on the relationship between the revolutionary party and its youth auxiliary, and what it should not be.

********
From The Revolutionary Communist Youth Newsletter (forbears of the Young Spartacus Youth Clubs), Number 10-January/February 1972

Workers League Youth Vanguardism: Fake Youth Conference

NEW YORK--The Workers League "Conference for Youth to Fight Back" held December 18 re¬presented yet another in the WL's long series of attempts to set up a youth front group in the U.S. ("Revolt,” "YoungWorkers League, “etc.) Tim Wohlforth followed the precedent set by his mentor, Gerry Healy of the British Socialist Labour League, right down the line in setting up his youth conference just like the British Young Socialists, the street-demonstration, rock-band low-level youth group Healy personally runs.

Wohlforth himself set the tone of the conference, which was youth vanguardist through and through. "Youth will bring consciousness to the working class, " "Youth will force the trade unions to take up the struggle, " he drummed into his audience, which consisted mostly of high school students, most of whom have probably never attended a radical political meeting before. The other speeches given, one by a member of the Young Socialists, who in her opening remarks attacked the Spartacist League, and one by a Peruvian attacking the Partido Obrero Revolucionario of Bolivia, went over the heads of most of the audience, whose questions were naive ones such as "Will we lose our freedom under socialism?, " "What is Stalinism?, " etc. When the question of unity of the left was raised, Lucy St. John said, “We are the only revolutionary tendency in the world!" The young audience was thus whipped into shape, warned to avoid other groups on the left—all of which, according to the WL, embody betrayal itself-revisionism, Stalinism or reformism.

What was omitted is as important as what was said. During the hour or so of audience questions about "unity,” Wohlforth and Co. never used, much less explained, the term "united front.” Such vital questions as racial and sex¬ual oppression and imperialism were not even marginally mentioned.

In order to appeal to youth militancy, Wohlforth exaggerated fascistic elements in the U. S. today. He warned, “We'll all be in concentration camps in a few years if something isn't done—that's how far they'll go!"

The entire conference was run in extreme bureaucratic fashion, with questions left inadequately answered or unanswered altogether. Political opponents were excluded on sight. One speaker, suspected of being a supporter of the Labor Committee, was ordered to sit down in the middle of asking a question.

Youth Manipulation

At the end of the speeches, voting took place. On what, one may well ask--on the "program" (the leaflet handed out for the conference), on having a steering committee (for what?), and to have an "action" sometime in March. There was no discussion, there was no explanation of what this voting meant, of whether it is the founding of a youth organization, of the relation of youth to the party, no explanation of anything.

This "democratic" gesture—the vote—was a cynical and disgusting manipulation of potentially serious young militants. To ram through this "program,” to manipulate young militants who lack the experience to see through this trickery--or if they do, who will walk out disgusted by what they believe to be "socialism"--is a crime against the revolutionary movement.

Of course, we realize the WL could not afford discussion on its "program,” could not afford comparison to other radical groups, particularly to the Revolutionary Communist Youth (RCY), the youth section of the Spartacist League. The RCY is not a front group, but a Trotskyist youth group affiliated to the SL along Leninist lines of organization. The RCY sees the working class, not the undifferentiated "youth" as the vanguard of the revolution. The SL-RCY passed out a leaflet criticizing the "program" and had available the RCY program, organizational rules and youth-party relations document in pamphlet form. (Our founding conference spent two full days going over these documents, following two months of pre-conference discussion, and only after this thorough and democratic discussion, voted and approved them!)

WL Youth "Program"

The WL "program" is notable for its lack of Trotskyist politics—the word "socialist" ap¬pears only once, and then as the unspecified program for the future "labor party,” which is called for without a single reference to the strug¬gle against the reactionary trade union bureaucracy. The "program" is largely economist in content; for example, the section on the Vietnam war does not even mention military support to the NLF against imperialism! Its primary purpose is stated as building "the widest campaign among the youth"—which youth, Wohlforth made clear at the conference, is "all youth who want to fight back, " recruited at the dances, at the sporting events, off the streets, anywhere and everywhere! This assumes the undifferentiated "youth" to be inherently revolutionary, a capitulation to petty-bourgeois misconceptions. (In typical flip-flop fashion, Wohlforth took the opposite position a few nights earlier at Stony Brook, where driven to a rage by opposition questions from the floor, he screamed, "The WL is entirely hostile to the middle class!", also a thoroughly un-Marxist position, since the middle class is an intermediate social class and in periods of social crisis elements drawn from the middle class can be won to the proletarian revolutionary cause.)

The WL youth conference represented a profound capitulation to the petty-bourgeois mood of youth vanguardism~-the idea that "the youth,” who are in fact drawn from all social classes, are. inherently revolutionary. Given strong working-class leadership, other oppressed groups (youth, ethnic minorities, women, etc.) can be a valuable component of the revolutionary movement. But without deep political and organizational ties to the Trotskyist proletarian van¬guard organization, the militant radicalism of other social groupings only reinforces New Left, poly-vanguardist illusions.

The WL's approach to building a youth group is not just an aberration, but flows directly and consistently from the real "method" of the WL which sacrifices Marxist principle to the opportunities of the moment. We have assembled a few of the more glaring examples of the opportunism of the WL which have led us to characterize this group as counterfeit Trotskyists and what Lenin called "political bandits. "

Some Questions for the WL

The WL supported the reactionary and racist strike of NYC police in Jan. 1971, claiming that cops are workers too, and in fact-were leading the struggle of all NYC labor. How can they simultaneously defend the Panthers or the Attica prisoners, most of whom were put there by the same cops? If there hadn't been a riot, would they have supported the demands of the Attica Correction Officers—all AFSCME members—for better riot equipment?

The WL characterized the Panthers as a black version of the Weathermen and "proto-fascist" in Oct. 1969, and thereby on the other side of the class line. Yet a year later the WL hailed Huey Newton for embracing "dialectics"(shortly before he embraced the church).

While now attacking the Mao Tse Tung government of China for its criminal support of the West Pakistan government for cheap diplomatic advantage, they fail to mention that the WL called for support to Mao during the Cultural Revolution because "Mao's line has not been one of capitulation to imperialism.”

Instead of a policy of revolutionary defeatism on both sides in the India-Pakistani war, the WL urges support for India, thereby subordinating the just Bengali struggle to the ambitions of the Indian bourgeoisie, and abandoning Trot¬sky's theory of Permanent Revolution which states that only through proletarian revolution can even bourgeois-democratic demands be real¬ized in the colonial countries.

The WL denounces the Bolivian Partido Obrero Revolucionaro for its popular frontist maneuvers. Yet the WL itself called for support to the Allende Popular Front in Chile, claiming "as a step in this understanding the workers must hold Allende to his promises.” (21 Sept '70). This formulation "to support insofar as... “was the same rationale used by Stalin to support Kerensky in 1917, and was fought by Lenin.

The WL condemned any participation in the NPAC April 24 demonstration as class collaboration, then turned around and defended the right of imperialist U. S. Senator Hartke to speak "against the war" at the July 4 NPAC conference, joining with goon squads of the reformist SWP to beat up and expel Spartacists, RCYers and others who oppose class collaboration in the anti-war movement.

Does the WL still defend excluding any reference to either racial oppression or the Vietnam war from their "labor party" program as they did in 1968 when they formed "Trade Unionists for a Labor Party"?

For years the WL touted its cynical toadying to Gerry Healy's SLL in England as "internationalism" and passed off the "International Committee"—a rotten bloc between the SLL and the French OCI, along with their respective satellites—as a disciplined international organization. The IC split has now ripped away this "internationalist" facade from what was all along a non-aggression pact papering over basic and long-standing differences.

Don't Be Fooled!

These are only a selection of the twists and turns and 180 degree shifts in line of the WL in the recent past. They are typical of the entire history of this group since its inception. The Spartacist League wrote in 1970: "Faced with such a history, the much vaunted 'Marxist method' that Wohlforth teaches his members is of necessity a profound cynicism which cannot but erode and destroy the backbone of those who start out by seeking revolution and end up following Wohlforth ever deeper into the mire, " We say to young militants seeking the path of revolutionary communism: do not take the "fools gold" of the Workers League for good coin. There is a lot more than loud speeches and big banners involved in becoming a professional revolutionist.

*From The Archives Of The “Revolutionary History” Journal- The Spanish Left (1930s version)in its Own Words-CNT Manifesto On The May Days (1937)

Click on the headline to link to the Revolutionary History journal entry listed in the title.

Markin comment:

This is an excellent documentary source for today’s militants to “discover” the work of our forbears, whether we agree with their programs or not. Mainly not, but that does not negate the value of such work done under the pressure of revolutionary times. Hopefully we will do better when our time comes.

*From The Archives Of The “Revolutionary History” Journal- The Spanish Left (1930s version)in its Own Words-The Anarchists Defend Their Politics

Click on the headline to link to the Revolutionary History journal entry listed in the title.

Markin comment:

This is an excellent documentary source for today’s militants to “discover” the work of our forbears, whether we agree with their programs or not. Mainly not, but that does not negate the value of such work done under the pressure of revolutionary times. Hopefully we will do better when our time comes.

*BAAM (Boston Anti- Authoritarian Movement) #36 Journal

Click on the headline to link to the latest BAAM Newsletter #36 (via Boston Indy Media).

Markin comment:

As always, I disclaim any political kinship with this newsletter. However, I have many times found interesting articles there. This issue has a good article on the struggle around the street opposition to G-20 meeting in Toronto in June 2010. And, in any case, it is always good to see what the younger anarchist militants are up to.

*From The "Spartacist" Journal Archives-"British Communism Aborted:The Far left: 1900-1920"- A Guest Book Review/Commentary

Markin comment:

The following is an article from an archival issue of the Spartacist journal, Winter 1985-86, that may have some historical interest for old "new leftists", perhaps, and well as for younger militants interested in various cultural and social questions that intersect the class struggle. Or for those just interested in a Marxist position on a series of social and political questions that are thrust upon us by the vagaries of bourgeois society. I will be posting more such articles from the back issues of Spartacist periodically throughout the year.

*******************

"British Communism Aborted:The Far left: 1900-1920"- A Guest Book Review/Commentary

A REVIEW
The Origins of British Bolshevism
by Raymond Challinor Croom, Helm Ltd., London, 1977

If knowledge is not always power, ignorance is always weakness. With the deteriorating American school system calculated to produce ignorant youth in a period of reaction and Cold War, education of Marxist cadre is a crucial task for a Leninist organization. In this spirit, the Spartacist League/U.S. has instituted a nationally centralized program of internal education in Marxism and general knowledge.

As an aspect of this educational program, a significant part of the Central Committee plenum of the S L/ U.S., held last August, was devoted to a consideration of Raymond Challinor's The Origins of British Bolshevism. This is a study of the British Socialist Labour Party (SLP) from its origin around 1900 to its rapid disintegration in the early 1920s, following the organization's refusal to participate in the formation of the British section of the Communist International. Also as part of the education program Ed Clarkson of the SL Central Committee gave an educational presentation on Lenin's "Left-Wing" Communism: An Infantile Disorder to a National Committee plenum of the Spartacus Youth League, the SL's youth section (reprinted as "Leninist Tactics and the Road to Workers Power" in Young Spartacus Nos. 130 and I3l, October and November 1985). We print below an edited version of a presentation to the plenum by comrade George Foster of the Sparta cist League Central Committee on Challinor's book.

This study of the British SLP illuminates in one important, concrete case the historic problem of forging Communist parties in the West out of the subjectively revolutionary elements in the pre-1917 socialist and anarcho-syndicalist movements. It also adds appreciably to our understanding of why the Communist Party in Britain was stillborn. The sterility of the CPGB and absence of a real Leninist tradition in Britain have been key negative conditions for the complete hegemony of Laborite reformism over the workers movement right down to the present.

The Third International

Much of the discussion focused on Challinor's parochial and nationally limited conception of revolutionary organization. The very title conveys a false understanding, as if a genuine counterpart of Russian Bolshevism was spontaneously generated on British (or Scottish) soil. Unlike the British SLP, the Russian Bolshevik Party was forged as an instrument to struggle for power amid the universal revolutionary ferment of the last years of the tsarist empire. It was this which set the Bolsheviks apart from even the best pre-World War I socialist parties in the West. In the discussion one conference participant pointed out:

"...[T]he Communist International does not fall from the skies, it comes from the experience of the Russian workers movement and the Russian Revolution— [T]he combination of a great empire; a central ethnicity that was not to be threatened, but massive national oppression; the growth of a great, raw, militant proletariat; pressures given the autocracy such that every member of the intelligentsia went through a selection process—all this churned up through wars, agrarian issues—[thus it was] that of all the parties of the Second International the Russian Social Democrats had the vanguard of experience."

The Bolsheviks' revolutionary experience was generalized and codified in the famous 21 Conditions for membership in the Communist International.

The British SLP was an example of a small Marxist propaganda group, originating and developing under relatively stable conditions of bourgeois democracy, which was then confronted with convulsive events, namely, the first imperialist world war and the Russian Revolution. The SLP had become so habituated to its prewar situation that it failed to make the turn toward the tasks of a new, far stormier period of social struggle.

Presentation

Comrades all have the study guide, the questions that were prepared to be thought about in conjunction with reading the book of Challinor.

For some of these questions the answers are quite clear; others are complex and require a lot of evaluation, thought and weighing; and at least one of them ought to frighten you a bit—which is, how does a party prepare for unanticipated and perhaps unprecedented events in a situation where the tasks posed by those events may for a period be far beyond your capacity? And the simple answer that comes to mind is: go through the experiences of the Bolshevik Party. Which may seem like a tautology, but isn't. And that's the point of this talk—that comrades Lenin and Trotsky and the first four congresses of the Communist International provide us with at least the political method and structure whereby we can forge a party which has both the program and possibly the capacity to make the rapid changes and adjustments necessary to lead to the revolutionary victory of the workers over the bourgeoisie.

I'd like to begin discussing the book by reading a quote from James Cannon, pioneer American Communist and Trotskyist, which 1 think sets this book in its context. And the quote is from Cannon's review of The Roots of American Communism by Theodore Draper. You'll find it in the book The First Ten Years of American Communism. Cannon says:

"The traditional sectarianism of the Americans was expressed most glaringly in their attempt to construct revolutionary unions outside the existing labor movement; their refusal to fight for’ immediate demands' in the course of the class struggle for the socialist goal; and their strongly entrenched anti-parliamentarism, which was only slightly modified in the first program of the Communist Party. All that hodgepodge of ultra-radicalism was practically wiped out of the American movement in 1920-21 by Lenin. He did it, not by an administrative order backed up by police powers, but by the simple device of publishing a pamphlet called "Left-Wing" Communism: An Infantile Disorder. (This famous pamphlet was directed in part against the Dutch theoreticians who had exerted such a strong influence on the Americans and a section of the Germans.)"

Cannon goes on:

"The 'Theses and Resolutions' of the Second Congress of the Comintern in 1920 also cleared up the thinking of the American communists over a wide range of theoretical and political problems, and virtually eliminated the previously dominating influence exerted by the sectarian conceptions of De Leon and the Dutch leaders."

That is to say, whatever the particularities of the fate of the British Socialist Labour Party (SLP) and the impact of that on the viability of the Communist Party of Britain as it was constituted, its importance is far less of a factor than Lenin's "Left-Wing" Communism: An Infantile Disorder. Lenin's work is literally a handbook of communist tactics which solved many of the problems of the American movement—the question of "boring from within," the question of the connection between parliamentarism and industrial action, the question of industrial unions, the question of conservative-dominated craft unions, the question of dual unionism. Unfortunately for most militants of the British SLP, afflicted with many of the very same political diseases, the lessons of Bolshevism were not assimilated. This was not, as Challinor maintains, a consequence of a misinformed Lenin's attempt to arrange a shotgun wedding of unsuitable partners to found the Communist Party of Great Britain (CPGB), but rather a consequence of the SLP's parochial failure to grasp the world-historic significance of the 1917 October Revolution.

Roots of SLP: Britain and America

Now, the British SLP, as comrades read, arose out of a split with the Social Democratic Federation (SDF) (later to become the British Socialist Party). And the split was a good split. It entailed the question of Millerandism, of Ireland, and of the SDF's very opportunistic courting of the Independent Labour Party (ILP). In the first section of his book Challinor lays out the political issues very clearly. The SDF was a rotten creation of a man named H.M. Hyndman who was not one of Marx's favorite people. Comrades, if they've read the book by Pelling on the origins of the British Labour Party [Henry Pelling, The Origins of the Labour Party}, know that Hyndman started out as a Tory radical. He was a fervid supporter of British imperialism, the monarchy and parliamentarism. He was also an anti-Semite and a dedicated opponent of militant class struggle, especially strikes. Himself a wealthy businessman, he and his cronies owned the SDF's newspaper, Justice. It was not until April 1916, under the bloody impact of the imperialist war, that the BSP— the product of a 1912 fusion of the SDF with the small left rump of the Independent Labour Party—got rid of Hyndman. Hyndman and his cohorts then formed a group called the National Socialist Party! A man before his time!
The U.S. SLP played a very big role, of course, in the formation of the British SLP. The American SLP was founded by immigrants of German and Jewish origin. Following Daniel De Leon's rise to leadership the party grew rapidly—controlling over 70 trade unions in the New York Central Labor Federation. The SLP wielded sufficient influence to secure (in 1893) adoption by the American Federation of Labor (AFL) of an eleven-point socialist program. By 1894 it had ousted Samuel Gompers from the presidency of the AFL. Gompers was not pleased. Within a year he was back in office and the SLP was out.

Which caused De Leon to renounce the tactic of "boring from within." As he put it, "the hole you're likely to bore from within is the one you're going to exit through." [Laughter.] And from these experiences came his hostility both to craft unionism and his very strong adherence to industrial unionism. The SLP attempted to set up their own industrial union federation which was called the Socialist Trade and Labor Alliance, which had 13,000 members. This formation rapidly disintegrated.

De Leon later refined his conceptions of industrial unionism and actually foreshadowed, in aspects at least, the idea of soviet rule of society—rule based on industrial workers organized in industrial enterprises, i.e., Soviets. And as comrades know, De Leon played an important role, along with Debs, in forging the Industrial Workers of the World, the IWW.

The British SLP when it arose was concentrated overwhelmingly in Scotland and comrades may wonder why that was the case. Why was it that Glasgow, and in particular the Clydeside industrial belt, was the scene of the SLP's greatest strength and most influence in the proletariat? In his very detailed and interesting book called The Revolutionary Movement in Britain 1900-21, Walter Kendall aptly observes:

"Scottish radicalism also had its roots deep in a separate native cultural tradition. At the time of Charles I Scottish nobles and Calvinist clergy had combined to prevent the re-imposition of episcopacy in Scotland. In ensuing centuries the Church of Scotland retained a narrow, rigid theology, continually in conflict with English orthodoxy, a factor which gave a specifically different outlook and flavour to Scottish intellectual life. The Scottish educational system, given an initial impetus by the teachings of John Knox. remained in advance of the English until well into the twentieth century. Religion, the ideology of the establishment in Britain, had in Scotland a more striking record of national struggle. Penetrating deeper into the culture of the people, it gave them a penchant for the cut and thrust of logical argument, an appreciation and enthusiasm for dialectics not to be found in England. As John Knox was acolyte to Calvin, as John Carstairs Matheson to de Leon. So, in later years, Campbell and Gallacher were first to Lenin and then to his successor Stalin."

This is a polite way of presenting the Scottish psyche. [Laughter.]

There were other factors also ably cited by Kendall. There were a very large number of Irish immigrants in the Clydeside area, many of whom were active supporters of Sinn Fein. And as comrades know, the great Irish revolutionary James Connolly was indeed one of the founders of the SLP. Large-scale capitalism came late to Scotland and a large proportion of the proletariat of Glasgow had been uprooted from the countryside and pushed into the city, which like Petrograd had enormous engineering plants. So for a number of reasons the SLP sank its roots very deeply into Scotland and had very close links with the Irish struggle, and also, because of the large Scottish and Irish emigrations to North America, with the class struggle in the United States.

Impact of 1905 Russian Revolution

One of the enormous international impacts of the 1905 Russian Revolution was to turn the attention of socialists to the power of mass political strikes. In Germany Rosa Luxemburg and her followers seized upon the weapon of the mass strike as an answer to the social-reformist passivity of SPD [Social Democratic Party] tops, while failing to grasp the critical differences between the activities of the Bolsheviks and Mensheviks in the 1905 upheavals in Russia [see "The Russian Revolution of 1905," Workers Vanguard Nos. 288 and 289, 11 and 25 September 1981]. The experience of 1905 was very directly connected with the founding of the IWW in the United States in that same year. This inspired subsequently similar efforts on the part of the British SLP.

However, the British SLP's Advocates of Industrial Unionism (AIU) never managed to rise to the level of the IWW despite a very strong swing toward syndicalism on the part of the British proletariat in the period from 1905 through 1913. In those years of stormy class conflict, a response to a massive rationalization and further concentration of British capital at the expense of the workers, trade unions in Britain grew enormously. This upsurge hit its high point in 1912 with the great miners strike.

During this period the AIU managed to only hitch a ride on this elemental wave of class struggle. But this was sufficient to blood its militants in the class struggle, and root them deeply in the militant proletariat in the sprawling Clyde engineering plants. This was to place them in a strategic position during the tumultuous strikes that ripped the region both in 1915-16 and early 1919.

In comparison with its British competitors, e.g., Hyndman's BSP and the ILP, the British SLP was impressive. Indeed it compares favorably to the American SLP of De Leon. The British SLP rejected De Leon's sectarian disavowal of "immediate demands," and played an important role in the class struggle. De Leon found himself isolated from the labor movement with his split with the IWW in 1908. Already in 1900 Hillquit, Berger and Debs had led a split out of the SLP to found the Socialist Party (SP). Cannon asserts in The First Ten Years that the SLP even before 1905 was well on its way to becoming a sect, noting the SP not only pulled in all the reformists, but also most of the left, vital revolutionary elements of the American proletariat.

Forging a Bolshevik Party

Challinor definitely misleads his readers by implying that the De Leonist SLP was two-thirds or three-quarters of the way to being a Bolshevik-type party. He says, "Clearly, the SLP was among the first to see the need for an organisational and ideological split from social democracy." In discussing this matter it's particularly useful to look at the SLP through the lens of Lenin's What Is To Be Done? About a year before the SLP was born,

Lenin wrote his work. If "Left- Wing" Communism constitutes a handbook on communist tactics, What Is To Be Done? contains the blueprints for the construction of a party and a cadre. So that the whole struggle against economism, the struggle for a party of professional revolutionaries, the struggle which Lenin talks about at great length in "Left-Wing" Communism—for a political party to be a tribune of the people, to master politics in many arenas—all this is laid out of course in What Is To Be Done? You don't see anything at all like this in the SLP.

On everything from press questions to forms of organization the differences are clear. In particular they are clear on the necessity of constructing a cadre of full-time professional revolutionaries. The British SLP had difficulty keeping a full-timer and a lot of the time didn't have one. I found it a source of great irritation that Challinor holds this up as a virtue. Referring to the valiant work of SLP leader MacManus during the war, he says:

"It is hard to imagine how great the strain upon certain individuals must have been. For example. Arthur MacManus was editor of The Socialist, and in I9l5,when the Clyde Workers' Committee was formed, he became its chairman. As spokesman for this rank-and-file organization, the most powerful of its kind in the country, he played a leading role in the creation of a National Workers' & Shop Stewards' Movement. All this was done in his spare time: he also had a full-time job as an engineer at G. & J. Weir's Cathcart works, where he was the most well-known militant. Besides these commitments, which would have been more than enough for half a do/en men with only a normal amount of energy. MacManus found time to help in the struggle in Ireland. In 1915, James Connolly visited Glasgow and told his old SLP comrades that the authorities had suppressed their journal, the Irish Worker. So the SLP undertook to print it clandestinely on the Party's press at Renfrew Street. In his autobiography Tom Bell stated, 'Comrade Arthur MacManus was especially keen on doing this; working night and day to get it out, and arranged for the shipment of the paper, which he took over personally to Dublin'."

Heroic MacManus indeed was. But the inability of the SLP to provide for full-time party workers was a source of abiding weakness. It prevented the cohering of a cadre around a program, and prevented that leadership from jelling. One gets the impression of a lot of very talented, capable, tough-minded, experienced propagandists and trade-union agitators who tended to be more an association than a party. I think this explains one of the big questions that this book raises. Why was it that those elements of the SLP who were for a fusion with the Third International, who wanted to bring the SLP in as part of the Communist Party of Britain and who themselves were among the most pre-eminent of the SLP leaders, actually had the organization taken away from them and were incapable of effecting any significant split for Leninism? The answer is to be found in their inability to construct a party with the resources, but above all the perspective, of maintaining a cadre of professional revolutionists.


If the SLP started out as a good split from the SDF, on the eve of World War 1 it had a very murky split, reflecting above all the political incapacity of De Leonism to serve as a guide for revolutionary action. In 1912 the SLP lost over half its members in a dispute over whether or not it was permissible for the party to support reforms—e.g., should an SLP councillor in Glasgow cast a vote for more money to the unemployed. Defeated at the Manchester conference, the anti-reform "impossibilists" walked out of the party, taking a majority of the membership with them.

The SLP had a good line on the first imperialist war, but its activities in the unions during the war revealed weakness in the party. In short the SLP did not carry its line against the war in a way that counted into the massive Clyde strikes of 1915-1916—strikes in which the SLP played a leading role. Challinor excuses this on the grounds that for the SLP to insist that the Clyde Workers' Committee—which was running this massive strike against the Munitions Act— adopt the SLP's line on the war would have split the Workers' Committee. Again you see here a failure to grasp what Lenin later was to try to teach the British workers movement—which was that they were obligated to have their people who were working in that arena attempt to transform this strike, to agitate to infuse the strike with a political content aimed against the imperialist war and the British government. The strike was a strike against key munitions industries in wartime, and against the M munitions Act. Objectively it was a political strike against war par excellence.

Instead the behavior of SLP strike leader John Muir dragged the SLP's antiwar banner in the mud. Dragged before the bosses' court for his role in the strike, Muir cravenly swore that the strike was a purely economic struggle over shop issues and that he was for the war and war production! And the SLP tolerated this renegade remaining in its ranks! The honor of the Clyde Workers' Committee was upheld by John Maclean, the representative of the left internationalist wing of the BSP, who turned his trial into a political indictment of the bourgeoisie and its imperialist war.

British capitalism emerged from World War I profoundly shaken. Under the impact of the October Revolution the class antagonisms generated by war exploded in a massive postwar strike wave accompanied by episodic strikes and mutinies in the armband navy. In January 1919 the Clyde workers went out in a massive general strike for a 40-hour week. The government responded with armed troops. Unfortunately the strike did not spread and the strikers did not test the troops. At the time the government had only two battalions of reserves.

Challinor quotes from Aneurin Sevan's In Place of Fear, which described the famous 1919 meeting between the prime minister, Lloyd George, and the leaders of the Triple
Alliance. All I can say is, Lloyd George knew his Labour leaders [laughter]—which he ought to, since the Liberal Party and the ILP and the trade unions were very closely
linked. It reminds me of the German events of the autumn of 1918, when the troops were mutinying and forming Soviets. The German general staff pulled the same act on
the German soldiers' Soviets on the Western Front, saying, "Well, fine. You soldiers' Soviets have to withdraw two million people from France and Belgium. Here, you do it.
Are you ready?" Nope, they weren't. But that was a gamble[laughs]. In Britain a couple of the right guys in there and one might have had something approaching a 1905
situation, or at least a very big, much more massive wave ofpolitical strikes—which would have put the British workers in a lot better position both objectively and from a
standpoint of cohering a communist party. The whole incident both highlights the counterrevolutionary role of the trade-union tops, and exposes the political incapacity
of the SLP which had no idea how to overcome these roadblocks to revolution. ,

Challinor plays up the very real strengths of the SLP, while downplaying its De Leonist weaknesses—indeed, treating them as virtues. Meanwhile he presents such a compelling picture of the wretchedness of the BSP that one wonders how any chunk of this party made it into the Comintern. In fact the BSP was a heterogeneous organization that underwent a series of left-right polarizations under the impact of the war and the Russian Revolutions of 1917.

Affiliation to the Communist International

Following the 1916 split between Hyndman and E.G. Fairchild, who had a Kautskyite position on the war, the BSP moved leftward. At its April 1919 Conference the BSP declared itself for soviet rule and polled its branches on affiliation to the Communist International (Cl). Fairchild supported the Russian Revolution, but didn't consider a soviet-type revolution in Britain a serious possibility. The left majority, including John Maclean who maintained a consistent internationalist position as a BSPer throughout the war, believed the British revolution was on the order of the day and that they should link up with the Third International. The result of the ballot on affiliation to the Communist International, announced in October, was 98 to 4 in favor of affiliation.

Undoubtedly among those for the CI were a goodly number of "November Bolsheviks." Theodore Rothstein, a rotten apple, was perhaps the leading example of this layer. His trajectory was parallel to that of many left social-democratic sharpies in Europe, who thought that the Third International was the wave of the future. You had the Frossards and Cachins and scads of social democrats in the French party who went over to the Third International but didn't belong there. The main aim of the 21 Conditions was to filter such people out, and also to filter out the practices they brought with them.

The Russians were, I think, much more familiar with the BSP than SLP. All of the Bolshevik congresses except the one held in Stockholm—from 1903 to the Revolution— were held in London. Lenin himself lived for a time in London, as did some 30,000 other Russian emigres. And of those that were leftists—adherents to socialism—many belonged to the BSP. They constituted a large portion of the left wing of that organization. During the war a very large number of them were supporters of Trotsky's Nashe Slovo which was printed in Paris. Challinor makes the point that half of the circulation of that journal took place in Britain, .and the overwhelming proportion of that in London. There was also a colony of Russian exiles—and that too swelled enormously after the 1905Revolution—in Scotland, again associated with the SDF/BSP.

Litvinov and Chicherin and a number of others were associated with and had links with the BSP in London. Further, SDF members both in England and Scotland ran guns to the Russian revolutionaries from 1905 through 1907—quite a lot of them, hundreds of Brownings, millions of rounds of ammo. They would buy them in Europe, smuggle them to Newcastle, get them to Scotland, and then on to tsarist ships to smuggle them into Russia.

So not all BSPers were clones of the top-hatted and corpulent H.M. Hyndman! As with the SLP, a significant part of the BSP far left was located in Scotland. Most noteworthy was John Maclean, who as earlier indicated maintained a consistent internationalist position on the war, and played an important role in the Clyde strikes. The formidable Maclean was arguably the most capable proletarian revolutionist in Britain and a close associate of BSPer Peter Petroff, a hero of the 1905 Russian Revolution.

The Communist unity negotiations in Britain are very confusing, above all a reflection of the political confusion of the participants in the negotiations. There were three main groups and a couple of subsidiary ones. You had the SLP, Sylvia Pankhurst's Workers' Socialist Federation, the South Wales Socialist Society and the ILP left, and they all hailed the Russian Revolution—both revolutions. And some of them genuinely hailed the second one too. [Laughter.] It does strike you in reading the SLP's writings on the Russian Revolution that on the one hand, yes, they're happy it happened and... its real, main and key significance was it vindicates the SLP and its line in Britain! [Laughs.] In short, to repeat, the SLP failed to appreciate the world-historic significance of the October Revolution both in the broad sense and also in the particular communist sense that Lenin outlined in "Left- Wing" Communism.

I think Challinor makes a very good case that Lenin did not have clear ideas on everything that was going on in Britain. How could he? He was at some distance from the events, and certainly had other things occupying his mind in the immediate period after the October Revolution. Further, revolutionary Russia was blockaded by the imperialists. His information was partial.

However, Lenin did recognize something very important: that there needed to be a unified Communist party in Britain. You had all these groups claiming adherence to the October Revolution, to soviet government and for the Third International. There was an objective requirement for a Bolshevik-type party in Britain. But if there was to be such a party it had to have a policy toward the Labour Party. What gets omitted in Challinor is any policy toward the Labour Party except throwing rocks at it.

Was Britain going through a revolutionary period in 1918-1920? No. But if the Triple Alliance had decided to tell Lloyd George to shove it, we might have had something
break. But that didn't happen, and a lot of people voted Labour. There were 4 million workers affiliated to the Labour Party. The Labour Party in 1918 became socialist. You better believe that had something to do with the October Revolution and the Labour Party covering its ass. For communists the question was how to deal with this obstacle.

The most striking failure was, as I mentioned earlier, the failure of the pro-fusion wing of the SLP, the Communist Unity Group of MacManus and Bell, to carry the majority of the SLP into the CPGB. They had no conception of factional struggle for their particular position. Thus the best of the SLP, who could not understand how to conduct a faction fight in their own party, certainly could not understand what Lenin was talking about at all regarding the Labour Party. Challinor drags out J.T. Murphy's "cogent arguments" against Labour Party affiliation. These are not very cogent at all and have been answered dozens of times. Reading Murphy what comes through is: we'll either be swamped in the Labour Party or we have to destroy it. There's no conception of using class-struggle means to polarize and gut it—i.e., no conception therefore of political struggle for a political line and program. Behind that is the conception of the party as the worst sort of a passive propaganda society.

This was a fatal flaw of De Leonism, its social-democratic underbelly. The party through patient propaganda and education was to win the proletariat to its side. In the U.S. De Leon projected the SLP would eventually win at the polls and dissolve the capitalist government. Should the bourgeoisie resist, they would be "locked out" by the socialist industrial unions, which would then proceed to administer socialism. The concept of the dictatorship of the proletariat, of a transition period and of the role of the party in that transition are absent.

So the SLP had a pretty good party in terms of—not the party that made the October Revolution—but of what was floating around in England or even the U.S. in that period. They didn't make it. What stands out is their parochialism. In the U.S. out of the left wing of the SP came the Haywood wing of the IWW, Cannon. Swabeck, John Reed, the foreign-language federations and a few of the native American workers. And out of that was forged a viable Communist Party—a little too viable in its early period. Like Cannon said, they fought like hell all the time. It was the Comintern that came in and provided the lessons and the correctives to teach the young American CP how to become a Leninist party—how to solve a lot of the problems that had tied up the American party and British and German and pre-war social democracy.

The party issuing out of the 1920 Communist Unity Convention was stillborn. And the indication of that was— no fights. The recent Euro/tankie fight is the CPGB's first serious faction fight. Very early on the British party acquired a set of leaders who seemed to live forever [laughs] and didn't get any better. The congenital incapacity of the CPGB was evident during the 1926 General Strike and since, and has also had negative impact on Trotskyism in Britain. Cannon and a section of the American CP were forged into genuine Leninists who, when the degeneration of the Comintern came, were able to pick up the banner. This was not the case in Britain. Gerry Healy tries to suck glorious origins of British Trotskyism out of his thumb, but it's a fact that Trotskyism had to be imported.

The SLP in Britain disappeared very quickly after it stood aside from the Third International, in many ways like the syndicalist wing of the IWW did in the U.S. Cannon made the point that one would have thought, on the face of it, given the history of the IWW during the war which was as a semi-party, certainly revolutionary-minded and with many experienced militants, that a large number of them would have made it to the Communist Party. But, as he put it, it was the foreigners, the callow youth, only some fragments of the IWW that actually came to be the core of the American Communist Party. They didn't have the experience of many of the IWW, but in the end program was decisive. But there at least you had a germ cell that was fertilized and grew. I think in Britain what you had was a miscarriage; Challinor might more aptly have titled his book "The Abortion of British Bolshevism."

For Challinor, himself a supporter of the anti-Soviet and social-democratic Socialist Workers Party (SWP) of Britain, the abortionists are Lenin and the Communist International. Clearly he feels that it was erroneous to insist that the new CPGB affiliate to the Labour Party, as this blocked the majority of the SLP, whom he wrongly considers the "native Bolsheviks," from entering that CP.

Challinor's position should be contrasted with that of Lenin at the Second Congress. Lenin insisted that the question of the Labour Party be debated before the International. He insisted that the new International not repeat the experience of the Second International and let the British comrades get into a room and decide the question among themselves. The Labour Party question was not simply a British question but an international problem. It was the obligation of the Cl to come up with a policy and pursue it. If this led to some splits, so be it, but it would be good experience for the British party to try to implement these tactics.

Challinor does not take up the real difficulty in implementing the CIs policy. To carry it off successfully you needed a hard, cohesive, ideologically tested formation. And that certainly was not what the British CP was. We have a contradiction. If the CPGB had successfully affiliated, they probably would very likely have capitulated in just the way many of the SLPers feared they would. [Interjection: Adopt a position in favor of entry, and don't enter!] Right, right! A zero approximation of a position of shallow entry! [Laughter.] What you needed were Comintern reps on the scene to take these various would-be Bolsheviks by the political scruff of the neck, to teach them and fight with them. Lenin was very aware that a policy of affiliation was no automatic recipe for success. He thought this would be a good school for the CPGB, a school of political struggle, leading very possibly to splits and a fusion on a higher order.

Challinor, like all anti-Leninist centrists, invokes Lenin against Lenin. He quotes Lenin's criticism of the Third Congress Org Resolution that it was "too Russian." We've made the point numerous times but it bears repeating. Lenin thought that resolution was "too Russian" in the sense that it was too long and no one would read or understand it. But if you read on, he remarks (and this was his last speech to the Communist International):
"We Russians must also find ways and means to explaining the principles of this resolution to the foreigners. Unless we do that, it will be absolutely impossible for them to carry it out. I am sure that in this connection we must tell not only the Russians, but the foreign comrades as well, that the most important thing in the period we are now entering is to study. We are studying in the general sense. They, however, must study in the special sense, in order that they may really understand the organisation, structure, method and content of revolutionary work. If they do that, I am sure the prospects of the world revolution will be not only good, but excellent." —Collected Works Vol. 33
Better the road of Lenin than that of Challinor!

Summary

A question was raised about the attitude of the SLP to the colonial question, and in particular to the Amritsar massacre. Regarding this a British comrade has handed me a note stating that a reading of The Socialist, the SLP's newspaper, and also The Call, which was the BSP's, indicates that in fact they did take it up. He observes: "If it's possible to differentiate active internationalism in the building of the party from the tribune of the people, I think they were pretty good on the latter." In that sense I think they would therefore be with the best of the Second International. Comrades recall that last year we printed the following quote from Trotsky on this question from his 1932 essay "What Next?" He was referring to the German centrists, and Ledebour in particular:

"Ledebour demands that a battle be waged against colonial oppression: he is ready to vote in parliament against colonial credits: he is ready to take upon himself fearless defense of the victims of a crushed colonial insurrection. But Ledebour will not participate in preparing a colonial insurrection. Such work he considers putschism. adventurism. Bolshevism. And therein is the whole gist of the matter."

The American SLP hung on for years, and it's a question as to how this happened. It's not the same people who founded the party in the 1860s or the 1870s although, to look at them, sometimes you think so. [Laughter.] They became a sect, but some sects don't make it. The American SLP made it because they did have a base among some of the foreign-language groups. They stopped publication of their Bulgarian-language paper only a short while ago. It's been pointed out that the SLP probably got the Bulgarians in the U.S. because they were the closest thing to the Narrows [Bulgarian Narrow Socialist Party]. [Laughter.] Shachtman in '46 decided the Workers Party would become a small mass party in a very big country. The Bulgarians tried to be a small party in a small country and wound up a mass party.

As I said, John Maclean was probably the best of the BSP. Indeed Lenin singled him out as representing the best far-left, internationalist wing of British socialism. And he also didn't make it. He spiraled into creating a nationalist party, i.e., the Scottish Communist Party. He thought that the axis of a workers revolution in Britain would be an Irish/Scottish revolution. And London would follow—which is just plain wrong. You have to get the capital. In other times, from a very different class standpoint, this strategy was tried and didn't succeed. [Laughter.]
When the Independent Labour Party and the Labour Representation Committee were being formed it was not at all clear that they would forge a labor party which would capture the allegiance of the British proletariat. But indeed it did succeed, and by 1918 had become a formidable obstacle to proletarian revolution. Remember the Leeds Conference, where you had people like Snowden and Henderson coming out for "soviets" in Britain... adopting the protective coloration of pink.

In closing, to reiterate Cannon's point: the October Revolution marked a watershed not only in the broad international sense but also in the specific, communist sense. It was the Bolsheviks who taught us how to forge parties of a new type—vanguard parties, Leninist parties, combat parties. The experience of Bolshevism solved all the dilemmas that had arisen in the preceding period: the questions of "boring from within," parliamentary action, industrial action, etc. So that we stand far higher than the SLP did, but on the shoulders of the Russian Revolution. If we can see these things it's because we're the continuators. As Cannon said, "We are the party of the Russian Revolution"—our teachers.

*************

Are You Ready to Take the Power?

We reprint below an excerpt from In Place of Fear, the autobiography of the late Aneurin Bevan.

I remember vividly Robert Smillie describing to me an interview the leaders of the Triple Alliance had with David Lloyd George in 1919. The strategy of the leaders was clear. The miners under Robert Smillie, the transport workers under Robert Williams, and the National Union of Railwaymen under James Henry Thomas, formed the most formidable combination of industrial workers-in the history of Great Britain. They had agreed on the demands that were to be made on the employers, knowing well that the government would be bound to be involved at an early stage. And so it happened. A great deal of industry was still under government wartime control and so the state power was immediately implicated.

Lloyd George sent for the Labour leaders, and they went, so Robert told me, "truculently determined they would not be talked over by the seductive and eloquent Welshman." At this Bob's eyes twinkled in his grave, strong face. "He was quite frank with us from the outset," Bob went on. "He said to us: 'Gentlemen, you have fashioned, in the Triple Alliance of the unions represented by you, a most powerful instrument. I feel bound to tell you that in our opinion we are at your mercy. The Army is disaffected and cannot be relied upon. Trouble has occurred already in a number of camps. We have just emerged from a great war and the people are eager for the reward of their sacrifices, and we are in no position to satisfy them. In these circumstances, if you carry out your threat and strike, then you will defeat us.

"'But if you do so,' went on Mr. Lloyd George, 'have you weighed the consequences? The strike will be in defiance of the Government of the country and by its very success will precipitate a constitutional crisis of the first importance. For, if a force arises in the State which is stronger than the State itself, then it must be ready to take on the functions of the State, or withdraw and accept the authority of the State. Gentlemen,' asked the Prime Minister quietly, 'have you considered, and if you have, are you ready?' From that moment on," said Robert Smillie, "we were beaten and we knew we were."