Sunday, November 23, 2014


From The Marxist Archives- In Honor Of The 97th Anniversary Of The Russian October Revolution- V. I. Lenin On The Lessons Of The Russian Revolution (1917)

 

 

 

In Honor of the 1917 Bolshevik Revolution

For New October Revolutions!

(From the Archives of Marxism)


November 7 (October 25 by the calendar used in Russia at the time) marks the 93rd anniversary of the Russian Revolution. Led by the Bolshevik Party of V.I. Lenin and Leon Trotsky, the workers’ seizure of power in Russia gave flesh and blood reality to the Marxist understanding of the dictatorship of the proletariat. Despite the subsequent Stalinist degeneration of the Soviet workers state, culminating in its counterrevolutionary destruction in 1991-92, the October Revolution was and is the international proletariat’s greatest victory; its final undoing, a world-historic defeat. The International Communist League (Fourth Internationalist) fought to the bitter end in defense of the Soviet Union and the bureaucratically deformed workers states of East Europe, while calling for workers political revolutions to oust the parasitic nationalist Stalinist bureaucracies that ruled these states. This is the same program we uphold today for the remaining workers states of China, North Korea, Vietnam and Cuba.

Having been expelled from the USSR in 1929 by Stalin, Trotsky spent the remainder of his life in exile. In November 1932, he gave a speech to a Danish social-democratic student group in Copenhagen. He outlined the political conditions and the social forces that drove the Russian Revolution, stressing the decisive role of the Bolshevik Party. Illuminating the worldwide impact of the Russian Revolution and its place in history, Trotsky underlined the necessity of sweeping away the decaying capitalist order and replacing it with a scientifically planned international socialist economy that will lay the material basis for human freedom.

The ICL fights to forge workers parties modeled on Lenin and Trotsky’s Bolsheviks to lead the struggle for new October Revolutions around the globe.

Lessons of the Revolution



Written: The article was written at the end of July, the Afterword on September 6 (19), 1917
Published: The article was published on September 12 and 13 (August 30 and 31), 1917, in the newspaper Rabochy Nos. 8 and 9. The Afterword was published in 1917 in the pamphlet: N. Lenin, Lessons of the Revolution, Priboi Publishers. Signed: N–kov in No. 8 and N. Lenin in No. 9.
Source: Lenin Collected Works, Progress Publishers, 1977, Moscow, Volume 25, pages 227-243.
Translated:
Transcription\Markup: D. Walters and C. Farrell
Public Domain: Lenin Internet Archive.   2000 You may freely copy, distribute, display and perform this work, as well as make derivative and commercial works. Please credit “Marxists Internet Archive” as your source.
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Every revolution means a sharp turn in the lives of a vast number of people. Unless the time is ripe for such a turn, no real revolution can take place. And just as any turn in the life of an individual teaches him a great deal and brings rich experience and great emotional stress, so a revolution teaches an entire people very rich and valuable lessons in a short space of time.

During a revolution, millions and tens of millions of people learn in a week more than they do in a year of ordinary, somnolent life. For at the time of a sharp turn in the life of an entire people it becomes particularly clear what aims the various classes of the people are pursuing, what strength they possess, and what methods they use.

Every class-conscious worker, soldier and peasant should ponder thoroughly over the lessons of the Russian revolution, especially now, at the end of July, when it is clear that the first phase of our revolution has failed.

I

Let us see, in fact, what the workers and peasants were striving for when they made the revolution. What did they expect of the revolution? As we know, they expected liberty, peace, bread and land.

But what do we see now?

Instead of liberty, the old tyranny is coming back. The death penalty is being introduced for the soldiers at the front.[2] Peasants are prosecuted for the unauthorised seizure of landed estates. Printing presses of workers’ newspapers are wrecked. Workers’ newspapers are closed down without trial. Bolsheviks are arrested, often without any charge or upon blatantly trumped-up charges.

It may be argued that the persecution of Bolsheviks does not constitute a violation of freedom, for only certain individuals are being prosecuted and on certain charges. Such an argument, however, would be a deliberate and obvious lie; for how can anyone wreck printing presses and close down newspapers for the crimes of individuals, even if these charges were proved and established by a court of law? It would be a different thing if the government had legally declared the whole party of the Bolsheviks, their very trend and views, to be criminal. But everybody knows that the government of free Russia could not, and did not, do anything of the kind.

What chiefly exposes the libelous character of the charges against the Bolsheviks is that the newspapers of the landowners and capitalists furiously abused the Bolsheviks for their struggle against the war and against the landowners and capitalists, and openly demanded the arrest and prosecution of the Bolsheviks even when not a single charge against a single Bolshevik had been trumped up.

The people want peace. Yet the revolutionary government of free Russia has resumed the war of conquest on the basis of those very same secret treaties which ex-Tsar Nicholas II concluded with the British and French capitalists so that the Russian capitalists might plunder other nations. Those secret treaties remain unpublished. The government of free Russia resorted to subterfuges, and to this day has not proposed a just peace to all nations.

There is no bread. Famine is again drawing near. Everybody sees that the capitalists and the rich are unscrupulously cheating the treasury on war deliveries (the war is now costing the nation fifty million rubles daily), that they are raking in fabulous profits through high prices, while nothing whatsoever has been done to establish effective control by the workers over the production and distribution of goods. The capitalists are becoming more brazen every day; they are throwing workers out into the street, and this at a time when the people are suffering from shortages.

A vast majority of the peasants, at congress after congress, have loudly and clearly declared that landed proprietorship is an injustice and robbery. Meanwhile, a   government which calls itself revolutionary and democratic has been leading peasants by the nose for months and deceiving them by promises and delays. For months the capitalists did not allow Minister Chernov to issue a law prohibiting the purchase and sale of land. And when this law was finally passed, the capitalists started a foul slander campaign against Chernov, which they are still continuing. The government has become so brazen in its defense of the landowners that it is beginning to bring peasants to trial for “unauthorised” seizures of land.

They are leading the peasants by the nose, telling them to wait for the Constituent Assembly. The convocation of the Assembly, however, is being steadily postponed by the capitalists. Now that owing to Bolshevik pressure it has been set for September 30, the capitalists are openly clamouring about this being “impossibly” short notice, and are demanding the Constituent Assembly’s postponement. The most influential members of the capitalist and landowner party, the “Cadet”, or "people’s freedom", Party, such as Panina, are openly urging that the convocation of the Constituent Assembly be delayed until after the war.

As to land, wait until the Constituent Assembly. As to the Constituent Assembly, wait until the end of the war. As to the end of the war, wait until complete victory. That is what it comes to. The capitalists and landowners, having a majority in the government, are plainly mocking at the peasants.

II

But how could this happen in a free country, after the overthrow of the tsarist regime?

In a non-free country, the people are ruled by a tsar and a handful of landowners, capitalists and bureaucrats who are not elected by anybody.

In a free country, the people are ruled only by those who have been elected for that purpose by the people themselves. At the elections the people divide themselves into parties, and as a rule each class of the population forms its own party; for instance, the landowners, the capitalists, the peasants and the workers all form separate parties. In free countries, therefore, the people are ruled through an   open struggle between parties and by free agreement between these parties.

For about four months after the overthrow of the tsarist regime on February 27, 1917, Russia was ruled as a free country, i.e., through an open struggle between freely formed parties and by free agreement between them. To understand the development of the Russian revolution, therefore, it is above all necessary to study the chief parties, the class interests they defended, and the relations among them all.

III

After the overthrow of the tsarist regime state power passed into the hands of the first Provisional Government, consisting of representatives of the bourgeoisie, i.e., the capitalists, who were joined by the landowners. The “Cadet” Party, the chief capitalist party, held pride of place as the ruling and government party of the bourgeoisie.

It was no accident this party secured power, although it was not the capitalists, of course, but the workers and peasants, the soldiers and sailors, who fought the tsarist troops and shed their blood for liberty. Power was secured by the capitalist party because the capitalist class possessed the power of wealth, organisation and knowledge. Since 1905, and particularly during the war, the class of the capitalists, and the landowners associated with them, have made in Russia the greatest progress in organising.

The Cadet Party has always been monarchist, both in 1905 and from 1905 to 1917. After the people’s victory over tsarist tyranny it proclaimed itself a republican party. The experience of history shows that whenever the people triumphed over a monarchy, capitalist parties were willing to become republican as long as they could uphold the privileges of the capitalists and their unlimited power over the people.

The Cadet Party pays lip-service to "people’s freedom". But actually it stands for the capitalists, and it was immediately backed by all the landowners, monarchists and Black Hundreds. The press and the elections are proof of this. After the revolution, all the bourgeois papers and the whole Black Hundred press began to sing in unison with the   Cadets. Not daring to come out openly, all the monarchist parties supported the Cadet Party at the elections, as, for example, in Petrograd.

Having obtained state power, the Cadets made every effort to continue the predatory war of conquest begun by Tsar Nicholas II, who had concluded secret predatory treaties with the British and French capitalists. Under these treaties, the Russian capitalists were promised, in the event of victory, the seizure of Constantinople, Galicia, Armenia, etc. As to the people, the government of the Cadets put them off with empty subterfuges and promises, deferring the decision of all matters of vital and essential importance to the workers and peasants until the Constituent Assembly met, without appointing the date of its convocation.

Making use of liberty, the people began to organise independently. The chief organisation of the workers and peasants, who form the overwhelming majority of the population of Russia, was the Soviets of Workers’, Soldiers’ and Peasants’ Deputies. These Soviets already began to be formed during the February Revolution, and within a few weeks all class-conscious and advanced workers and peasants were united in Soviets in most of the larger cities of Russia and in many rural districts.

The Soviets were elected in an absolutely free way. They were genuine organisations of the people, of the workers and peasants. They were genuine organisations of the vast majority of the people. The workers and peasants in soldiers’ uniforms were armed.

It goes without saying that the Soviets could and should have taken over state power in full. Pending the convocation of the Constituent Assembly there should have been no other power in the state but the Soviets. Only then would our revolution have become a truly popular and truly democratic revolution. Only then could the working people, who are really striving for peace, and who really have no interest in a war of conquest, have begun firmly and resolutely to carry out a policy which would have ended the war of conquest and led to peace. Only then could the workers and peasants have curbed the capitalists, who are making fabulous profits “from the war" and who have reduced the   country to a state of ruin and starvation. But in the Soviets only a minority of the deputies were on the side of the revolutionary workers’ party, the Bolshevik Social Democrats, who demanded that all state power should be transferred to the Soviets. The majority of the deputies to the Soviets were on the side of the parties of the Menshevik Social-Democrats and the Socialist-Revolutionaries, who were opposed to the transfer of power to the Soviets. Instead of removing the bourgeois government and replacing it by a government of the Soviets, these parties insisted on supporting the bourgeois government, compromising with it and forming a coalition government with it. This policy of compromise with the bourgeoisie pursued by the Socialist-Revolutionary and Menshevik parties, who enjoyed the confidence of the majority of the people, is the main content of the entire course of development of the revolution during the five months since it began.

IV

Let us first see how this compromising of the Socialist-Revolutionaries and Mensheviks with the bourgeoisie proceeded, and then let us try to explain why the majority of the people trusted them.

V

The Mensheviks and Socialist-Revolutionaries have compromised with the capitalists in one way or another at every stage of the Russian revolution.

At the very close of February 1917, as soon as the people had triumphed and the tsarist regime had been overthrown, the capitalist Provisional Government admitted Kerensky as a “socialist”. As a matter of fact, Kerensky has never been a socialist; he was only a Trudovik,[3] and he enlisted himself with the “Socialist-Revolutionaries” only in March 1917, when it was already safe and quite profitable to do so. Through Kerensky, as Deputy Chairman of the Petrograd Soviet, the capitalist Provisional Government immediately set about gaining control of and taming the Soviet. The Soviet, i.e., the Socialist-Revolutionaries and Mensheviks who predominated in it, allowed itself to be   tamed, agreeing immediately after the formation of the capitalist Provisional Government to "support it" – "to the extent" that it carried out its promises.

The Soviet regarded itself as a body verifying and exercising control over the activities of the Provisional Government. The leaders of the Soviet established what was known as a Contact Commission to keep in touch with the government.[4] Within that Contact Commission, the Socialist-Revolutionary and Menshevik leaders of the Soviet held continuous negotiations with the capitalist government, holding, properly speaking, the status of Ministers without portfolio or unofficial Ministers.

This state of affairs lasted throughout March and almost the whole of April. Seeking to gain time, the capitalists resorted to delays and subterfuges. Not a single step of any importance to further the revolution was taken by the capitalist government during this period. It did absolutely nothing even to further its direct and immediate task, the convocation of the Constituent Assembly; it did not submit the question to the localities or even set up a central commission to handle the preparations. The government was concerned with only one thing, namely, surreptitiously renewing the predatory international treaties concluded by the tsar with the capitalists of Britain and France, thwarting the revolution as cautiously and quietly as possible, and promising everything without fulfilling any of its promises. The Socialist-Revolutionaries and Mensheviks in the Contact Commission acted like simpletons who were fed on fancy phrases, promises, and more promises. Like the crow in the fable, the Socialist-Revolutionaries and Mensheviks succumbed to flattery and listened with pleasure to the assurances of the capitalists that they valued the Soviets highly and did not take a single step without them.

But time passed and the capitalist government did absolutely nothing for the revolution. On the contrary, during this period it managed, to the detriment of the revolution, to renew the secret predatory treaties, or, rather, to reaffirm them and “vitalise” them by supplementary and no less secret negotiations with Anglo-French imperialist diplomats. During this period it managed, to the detriment of the revolution, to lay the foundations of a counter-revolutionary   organisation of (or at least of a rapprochement among) the generals and officers in the army in the field. To the detriment of the revolution it managed to start the organisation of industrialists, of factory-owners, who, under the onslaught of the workers, were compelled to make concession after concession, but who at the same time began to sabotage (damage) production and prepare to bring it to a standstill when the opportunity came.

However, the organisation of the advanced workers and peasants in the Soviets made steady progress. The foremost representatives of the oppressed classes felt that, in spite of the agreement between the government and the Petrograd Soviet, in spite of Kerensky’s pompous talk, in spite of the "Contact Commission", the government remained an enemy of the people, an enemy of the revolution. The people felt that unless the resistance of the capitalists was broken, the cause of peace, liberty and the revolution, would inevitably be lost. The impatience and bitterness of the people kept on growing.

VI

It burst out on April 20–21. The movement flared up spontaneously; nobody had cleared the ground for it. The movement was so markedly directed against the government that one regiment even appeared fully armed at the Marinsky Palace to arrest the ministers. It became perfectly obvious to everybody that the government could not retain power. The Soviets could (and should) have taken over power with out meeting the least resistance from any quarter. Instead, the Socialist-Revolutionaries and Mensheviks supported the collapsing capitalist government, entangled themselves even further in compromises with it and took steps that were even more fatal to the revolution, that tended to lead to its doom.

Revolution enlightens all classes with a rapidity and thoroughness unknown in normal, peaceful times. The capitalists, better organised and more experienced than anybody else in matters of class struggle and politics, learnt their lesson quicker than the others. Realising that the government’s position was hopeless, they resorted to a method which for many decades, ever since 1848, has been practised   by the capitalists of other countries in order to fool, divide and weaken the workers. This method is known as a “coalition” government, i.e., a joint cabinet formed of members of the bourgeoisie and turncoats from socialism.

In countries where freedom and democracy have long existed side by side with a revolutionary labour movement, in Britain and France, the capitalists have repeatedly and very successfully resorted to this method. When the “socialist” leaders entered a bourgeois cabinet, they invariably proved to be figureheads, puppets, screens for the capitalists, instruments for deceiving the workers. The "democratic and republican" capitalists of Russia resorted to this very method. The Socialist-Revolutionaries and Mensheviks let themselves be fooled at once, and the “coalition” cabinet, joined by Chernov, Tsereteli and Co., became a fact on May 6.

The simpletons of the Socialist-Revolutionary and Menshevik parties were jubilant and fatuously bathed in the rays of the ministerial glory of their leaders. The capitalists gleefully rubbed their hands at having found helpers against the people in the persons of the "leaders of the Soviets" and at having secured their promise to support "offensive operations at the front", i.e., a resumption of the imperialist predatory war, which had come to a standstill for a while. The capitalists were well aware of the puffed-up impotence of these leaders, they knew that the promises of the bourgeoisie – regarding control over production, and even the organisation of production, regarding a peace policy, and so forth – would never be fulfilled.

And so it turned out. The second phase in the development of the revolution, May 6 to June 9, or June 18, fully corroborated the expectations of the capitalists as to the ease with which the Socialist-Revolutionaries and Mensheviks could be fooled.

While Peshekhonov and Skobelev were deceiving themselves and the people with florid speeches to the effect that one hundred per cent of the profits of the capitalists would be taken away from them, that their "resistance was broken", and so forth, the capitalists continued to consolidate their position. Nothing, absolutely nothing, was undertaken during this period to curb the capitalists. The ministerial turncoats from socialism proved to be mere talking machines   for distracting the attention of the oppressed classes, while the entire apparatus of state administration actually remained in the hands of the bureaucracy (the officialdom) and the bourgeoisie. The notorious Palchinsky, Deputy Minister for Industry, was a typical representative of that apparatus, blocking every measure against the capitalists. While the ministers prated everything remained as of old.

The bourgeoisie used Minister Tsereteli in particular to fight the revolution. He was sent to “pacify” Kronstadt when the local revolutionaries had the audacity to remove an appointed commissar.[5] The bourgeoisie launched in their newspapers an incredibly vociferous, violent and vicious campaign of lies, slander and vituperation against Kronstadt, accusing it of the desire "to secede from Russia", and repeating this and similar absurdities in a thousand ways to intimidate the petty bourgeoisie and the philistines. A most typically stupid and frightened philistine, Tsereteli, was the most “conscientious” of all in swallowing the bait of bourgeois slander; he was the most zealous of all in "smashing up and subduing" Kronstadt, without realising that he was playing the role of a lackey of the counter-revolutionary bourgeoisie. He turned out to be the instrument of the “compromise” arrived at with revolutionary Kronstadt, whereby the commissar for Kronstadt was not simply appointed by the government, but was elected locally and was confirmed by the government. It was on such miserable compromises that the ministers who had deserted socialism for the bourgeoisie wasted their time.

Wherever a bourgeois minister could not appear in defence of the government, before the revolutionary workers or in the Soviets, Skobelev, Tsereteli, Chernov or some other “socialist” Minister appeared (or, to be precise, was sent by the bourgeoisie) and faithfully performed their assignment; he would do his level best to defend the Cabinet, whitewash the capitalists and fool the people by making promise after promise and by advising people to wait, wait and wait.

Minister Chernov particularly was engaged in bargaining with his bourgeois colleagues; down to July, to the new "crisis of power" which began after the movement of July 3-4, to the resignation of the Cadets from the Cabinet, Minister Chernov was continuously engaged in the useful and   interesting work, so beneficial to the people, of “persuading” his bourgeois colleagues, exhorting them to agree at least to prohibition of the purchase and sale of land. This prohibition had been most solemnly promised to the peasants at the All-Russia Congress of Peasant Deputies in Petrograd. But the promise remained only a promise. Chernov proved unable to fulfil it either in May or in June, until the revolutionary tide, the spontaneous outbreak of July 3-4, which coincided with the resignation of the Cadets from the Cabinet, made it possible to enact this measure. Even then, however, it proved to be an isolated measure, incapable of promoting to any palpable extent the struggle of the peasants against the landowners for land.

Meanwhile, at the front, the counter-revolutionary, imperialist task of resuming the imperialist, predatory war, a task which Guchkov, so hated by the people, had been unable to accomplish, was being accomplished successfully and brilliantly by the "revolutionary democrat" Kerensky, that new-baked member of the Socialist-Revolutionary Party. He revelled in his own eloquence, incense was burned to him by the imperialists, who were using him as a pawn, he was flattered and worshipped – all because he served the capitalists faithfully, trying to talk the "revolutionary troops" into agreeing to resume the war being waged in pursuance of the treaties concluded by Tsar Nicholas II with the capitalists of Britain and France, a war waged so that Russian capitalists might secure Constantinople and Lvov, Erzurum and Trebizond.

So passed the second phase of the Russian revolution – May 6 to June 9. Shielded and defended by the “socialist” Ministers, the counter-revolutionary bourgeoisie grew in strength, consolidated their position and prepared an offensive both against the external enemy and against the internal enemy, i.e., the revolutionary workers.

                                                            VII

On June 9, the revolutionary workers’ party, the Bolsheviks, was preparing for a demonstration in Petrograd to give organised expression to the irresistibly growing popular discontent and indignation. The Socialist-Revolutionary and   Menshevik leaders, entangled in compromises with the bourgeoisie and bound by the imperialist policy of an offensive, were horrified, feeling that they were losing their influence among the masses. A general howl went up against the demonstration, and the counter-revolutionary Cadets joined in this howl, this time together with the Socialist-Revolutionaries and Mensheviks. Under their direction, and as a result of their policy of compromise with the capitalists, the swing of the petty-bourgeois masses to an alliance with the counter-revolutionary bourgeoisie became quite definite and strikingly obvious. This is the historical significance and class meaning of the crisis of June 9.

The Bolsheviks called off the demonstration, having no wish to lead the workers at that moment into a losing fight against the united Cadets, Socialist-Revolutionaries and Mensheviks. The latter, however, so as to retain at least a vestige of the people’s confidence, were compelled to call a general demonstration for June 48. The bourgeoisie were beside themselves with rage, rightly discerning in this a swing of the petty-bourgeois democrats towards the proletariat, and they decided to paralyse the action of the democrats by an offensive at the front.

In fact, June 18 was marked by an impressive victory for the slogans of the revolutionary proletariat, the slogans of Bolshevism, among the people of Petrograd. And on June 19 the bourgeoisie and the Bonapartist[1] Kerensky solemnly announced that the offensive at the front had begun on June 18.

The offensive meant in effect the resumption of the predatory war in the interests of the capitalists and against the will of the vast majority of the working people. That is why the offensive was inevitably accompanied, on the one hand, by a gigantic growth of chauvinism and the transfer of military power (and consequently of state power) to the military gang of Bonapartists, and, on the other, by the use   of violence against the masses, the persecution of the inter nationalists, the abolition of freedom of agitation, and the arrest and 9hooting of those who were against the war.

Whereas May 6 bound the Socialist-Revolutionaries and Mensheviks to the triumphal chariot of the bourgeoisie with a rope, June 19 shackled them, as servants of the capitalists, with a chain.

VIII

Owing to the resumption of the predatory war, the bitterness of the people naturally grew even more rapidly and intensely. July 3–4 witnessed an outburst of their anger which the Bolsheviks attempted to restrain and which, of course, they had to endeavour to make as organised as possible.

The Socialist-Revolutionaries and Mensheviks, being slaves of the bourgeoisie, shackled by their master, agreed to everything: dispatching reactionary troops to Petrograd, bringing back the death penalty, disarming the workers and revolutionary troops, arresting and hounding, and closing down newspapers without trial. The power which the bourgeoisie in the government were unable to take entirely, and which the Soviets did not want to take, fell into the hands of the military clique, the Bonapartists, who, of course, were wholly backed by the Cadets and the Black Hundreds, by the landowners and capitalists.

Down the ladder, step by step. Having once set foot on the ladder of compromise with the bourgeoisie, the Socialist Revolutionaries and Mensheviks slid irresistibly downwards, to rock bottom. On February 28, in the Petrograd Soviet, they promised conditional support to the bourgeois government. On May 6 they saved it from collapse and allowed themselves to be made its servants and defenders by agreeing to an offensive. On June 9 they united with the counter revolutionary bourgeoisie in a campaign of furious rage, lies and slander against the revolutionary proletariat. On June 19 they approved the resumption of the predatory war. On July 3 they consented to the summoning of reactionary troops, which was the beginning of their complete surrender of power to the Bonapartists. Down the ladder, step by step.

This shameful finale of the Socialist-Revolutionary and Menshevik parties was not fortuitous but a consequence of the economic status of the small owners, the petty bourgeoisie, as has been repeatedly borne out by experience in Europe.

IX

Everybody, of course, has seen the small owner bend every effort and strain every nerve to "get on in the world", to become a real master, to rise to the position of a “strong” employer, to the position of a bourgeois. As long as capitalism rules the roost, there is no alternative for the small owner other than becoming a capitalist (and that is possible at best in the case of one small owner out of a hundred), or becoming a ruined man, a semi-proletarian, and ultimately a proletarian. The same is true in politics: the petty-bourgeois democrats, especially their leaders, tend to trail after the bourgeoisie. The leaders of the petty-bourgeois democrats console their people with promises and assurances about the possibility of reaching agreement with the big capitalists; at best, and for a very brief period, they obtain certain minor concessions from the capitalists for a small upper section of the working people; but on every decisive issue, on every important matter, the petty-bourgeois democrats have always tailed after the bourgeoisie as a feeble appendage to them, as an obedient tool in the hands of he financial mangates. The experience of Britain and France has proved this over and over again.

The experience of the Russian revolution from February to July 1917, when events developed with unusual rapidity, particularly under the influence of the imperialist war and the deep-going crisis brought about by it, has most strikingly and palpably confirmed the old Marxist truth that the position of the petty bourgeoisie is unstable.

The lesson of the Russian revolution is that there can be no escape for the working people from the iron grip of war, famine, and enslavement by the landowners and capitalists unless they completely break with the Socialist-Revolutionary and Menshevik parties and clearly understand the latter’s treacherous role, unless they renounce all compromises with the bourgeoisie and resolutely side with the revolutionary   workers. Only the revolutionary workers, if supported by the peasant poor, are capable of smashing the resistance of the capitalists and leading the people in gaining land with out compensation, complete liberty, victory over famine and the war, and a just and lasting peace.

Afterword

This article was written at the end of July, as is apparent from the text.

The history of the revolution during August has fully corroborated what is said in this article. Then, at the end of August, the Kornilov revolt[6] caused a new turn in the revolution by clearly demonstrating to the whole people that the Cadets, in alliance with the counter-revolutionary generals, were striving to disband the Soviets and restore the monarchy. The near future will show how strong this new turn of the revolution is, and whether it will succeed in putting an end to the fatal policy of compromise with the bourgeoisie.

N. Lenin

September 6, 1917



Notes

[1] Bonapartism (from Bonaparte, the name of the two French emperors) is a name applied to a government which endeavours to appear non-partisan by taking advantage of a highly acute struggle between the parties of the capitalists and the workers. Actually serving the capitalists, such a government dupes the workers most of all by promises and petty concessions. —Lenin

[2] On July 12 (25) the Provisional Government introduced capital punishment at the front. The divisional “military revolutionary tribunals” that were set up passed sentences which became effective immediately and were executed without delay.

[3] The Trudoviks (Trudovik group) were a Duma group of petty-bourgeois democrats—peasants and intellectuals with Narodnik leanings. The group was formed by the peasant Deputies to the First Duma in April 1906. In the Duma it wavered between the Cadets and the revolutionary Social-Democrats. During the First World War most of the Trudoviks adhered to a social-chauvinist position.

After the February revolution the Trudoviks, expressing the interests of the kulaks, actively supported the Provisional Government. Their reaction to the October Revolution was hostile and they took part in the counter-revolutionary activities of the bourgeoisie.

[4] The Contact Commission was formed by decision of the compromising Executive Committee of the Petrograd Soviet on March 8 (21) to “influence” and “exercise control over” the activity of the Provisional Government. Its members were M. I. Skobelev, Y. M. Steklov, N. N. Sukhanov, V. N. Filippovsky and N. S. Chkheidze (subsequently V. M. Chernov and I. G. Tsereteli were included). The Commission helped the Provisional Government take advantage of the prestige of the Petrograd Soviet to disguise its counter-revolutionary policies. The Mensheviks and Socialist– Revolutionaries hoped with its aid to keep the people from revolutionary action aimed at effecting the transfer of power to the Soviets. The Commission was abolished in the middle of April 1917, its functions being handed over to the Executive Committee’s Bureau.

[5] On May 17 (30), 1917, in view of a conflict between the Kronstadt Soviet and Pepelayev, the Provisional Government Commissar, the non-affiliated section of the Soviet passed a resolution abolishing the office of government commissar and investing the Kronstadt Soviet with full powers. The resolution, supported by the Bolsheviks, said that the only authority in Kronstadt was the Soviet of Workers’ and Soldiers’ Deputies, which should enter into direct contact with the Petrograd Soviet of Workers’ and Soldiers’ Deputies on all matters affecting the state.

The bourgeois, S.R. and Menshevik press launched a slander campaign against the people of Kronstadt and the Bolsheviks, alleging that Russia had begun to disintegrate, that a state of anarchy was in, that Kronstadt had seceded, and so on.

First the Petrograd Soviet and then the Provisional Government sent delegations (Chkheidze, Gotz and others in the former   case and the Ministers Skobelev and Tsereteli in the latter) to deal with the Kronstadt incident. In the Kronstadt Soviet the two Ministers succeeded in putting through a compromise decision stipulating that the commissar be elected by the Soviet and his election confirmed by the Provisional Government. A political resolution was also passed, saying that the Kronstadt Soviet recognised the authority of the Provisional Government but adding that this “recognition certainly does not rule out criticism and the desire that the revolutionary democrats should form a new central authority and transfer all power to the Soviet of Workers’ and Soldiers’ Deputies”. = The resolution expressed the hope that the Bolsheviks would achieve this by exerting ideological influence. It ended with an emphatic protest against attempts to attribute to the Kronstadt Bolsheviks “the intention of severing Kronstadt from the rest of Russia”.

[6] The Kornilov revolt against the revolution was organised by the bourgeoisie and landowners in August 1917. It was led by the tsarist general Kornilov, then Supreme Commander-in-Chief of the Army. The conspirators aimed at capturing Petrograd, smashing the Bolshevik Party, disbanding the Soviets, establishing a military dictatorship, and paving the way for the restoration of the monarchy. A. F. Kerensky, head of the Provisional Government, joined in the conspiracy. However, when the revolt began, ho dissociated himself from Kornilov, fearing that he might be swept away with Kornilov, and declared Kornilov to be a rebel against the Provisional Government.

The revolt began on August 25 (September 7). Kornilov marched the Third Cavalry Corps against Petrograd. In Petrograd itself, the counter-revolutionary organisations of Kornilov’s backers were getting ready for action.

The Bolshevik Party led the people against Kornilov as it continued, in accordance with Lenin’s recommendation, to expose the Provisional Government and its S.R. and Menshevik hangers-on. In response to the call of the Bolshevik Party’s Central Committee, the workers of Petrograd and the revolutionary soldiers and sailors rose to fight the rebels. The Petrograd workers promptly formed Red Guard units. Revolutionary committees were set up in several localities. The advance of the Kornilov troops was checked and Bolshevik propaganda began to demoralise them.

The Kornilov revolt was put down by the workers and peasants under the leadership of the Bolshevik Party. Under pressure from the people, the Provisional Government had to order the arrest and trial of Kornilov and his accomplices.

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

In Defense Of The October Russian Revolution Of 1917- Comrade Markham’s Tale-Take One

 

From The Pen Of Frank Jackman 

 

Comrade Markham had been born a “red diaper baby.” I will explain what that means in a minute but first to that Comrade Markham moniker. That name is the only name I have known him by ever since I ran into him at an anti-war planning session over in Cambridge a couple of years back, back in the fall of 2012, when we were trying, people like Comrade Markham, the guys from Veterans for Peace, guys and gals from some socialist groups and the usual Quakers, traditional peace activists who always sign on to these efforts, to organize against the latest governmental war cries. Although the previous decade or so had seen anti-war mobilizations, great and small, mainly small, this session was planning a rally to oppose President Obama’s then latest attempt to intervene in the civil war in Syria. Comrade Markham, then eighty-seven years old and still trying to change this wicked old world for the better rather than sitting in some assisted living hellhole wasting away, had introduced himself to the group under that moniker and although I had not seen him around before, had no sense of his history then, others greeted and addressed him by that name without a snicker.

 

Of course as I found out later that moniker was not his real name but had been the one that he had used in his long-time membership in the old American Communist Party, not the current version which is kind of out in limbo, but the one that we who came of age in the 1960s had cut our teeth on as the great “red menace,” who were taking “Moscow gold,” taking Stalin and his progeny’s gold,  in order to undermine the American way of life and so we had to be ever vigilant in the red scare Cold War night. He had used the name so long that he knew no other to be called and in my associations with him as he told me his story that is what I always called him. Someday I suppose we will find out his real name but his story, an unusual American story, is what matters and what will be forever his memorial.

 

But back to that “red diaper baby” designation I promised to tell you about. Now I had heard that designation before, back in the late 1960s when Students for a Democratic Society (SDS) was cutting a big swath through the political landscape, especially among students. That was the time when even some of us who came straight from the working-classes to be the first in our families to go to college believed that students comfortably ensconced in ivory tower “red” universities had replaced the working class and oppressed of the world as the center of progressive action. A fair number of the emerging leaders, again some who also were out of working class neighborhoods in places like Chicago, Detroit, New York City and Oakland, had had parents who belonged to the Communist Party or some other left-wing organization and were not like many of us the first generation of radicals in our families. Thus the “red diaper baby” designation which in some cases gave those who had grown up in that political milieu an unwarranted standing based on some usually long past affiliation by their now bourgeois (or better for working class kids bourgeoisified) parents. What has made  Comrade Markham unique in my experience is that he was a red diaper baby from parents who had helped establish the Communist Party in America back around 1920 (or one of the two that emerged from the old Socialist Party but that story of the hows and whys of the existence of two parties are beyond what I want to tell you about here except in passing).

 

That thread of history intrigued me, his whole story intrigued me as I pieced it together in bits and pieces, and so after a couple of those planning sessions I asked him to sit down with me wherever he liked and tell me his story. We did so in several sessions most of them held in the Boston Public Library where he liked go and check out books, magazines and newspapers about the old days, about the time of his activist political prime. What I did not expect to get was an almost chemically pure defense of the Soviet Union, of the Soviet experience, through thick and thin until the end in 1990 or so. And of a longing for the days when such questions mattered to a candid world. I admit I shared some of his nostalgia, some of his sense that while this wicked old world needs a new way of social relations to the means of production we are a bit wistful in our dreams right now. That is why his story appears here as a running personal commentary on this 97th anniversary year of the Russian October Revolution of 1917.

 

It is probably hard today at least three generations removed from the time of the great Russian October Revolution of 1917 to understand, to understand in depth. the strong pro-revolutionary feeling that that event brought forth in the world- the first fitful workers’ state, a state for the international working-class to call its own, to defend against all the international reaction. Of course that strong pro-revolutionary response also has its opposite effect on the international bourgeoisie which was ready to move might and main to break the back of the revolution and did so, did actively attempt, one way or another, supporting one native anti-revolutionary faction or another, or intervening directly. (The international bourgeoisie had as its allies as well some of the reformist leaderships and better off segments of the Western working class who were as fearful of revolution as any bourgeois). This was the heady atmosphere in which Comrade Markham’s parents, known in the party as Comrade Curtis and Comrade Rosa (after the late martyred Polish revolutionary liked after the failed Spartacist uprising in Germany in late 1918, Rosa Luxemburg, the rose of the revolution), moved in the early days of the party formed here in America.        

 

See Curtis and Rosa had a long socialist past, had grown up respectively in a Kansas farm belt (him) and a Chicago steel belt (her), had worked individually to build the pre-World War I Socialist Party in their respective places of birth and had met in Chicago when Curtis moved there to work on the 1912 presidential campaign for the revered Eugene V. Debs (who amassed over one million votes that years, a watershed year for socialist votes, gathered in large part by activists like Curtis and Rosa who worked overtime for his election). They had been aligned with the left-wing of the party in most of its internal debates and votes, especially as President Woodrow Wilson and his administration started beating the war drums to go to the aid of the Allies in the utterly stalemated World War I. A war where the flower of the European youth had laid down their heads for no apparent reason and Wilson was preparing the same fate for American youth. Segments of the party wanted to support those efforts or to “duck” the issue. So they were strongly for him and his supporters when Debs decided to outright oppose the war entry publicly in 1917. Naturally they were rounded up and went to jail for a time (at this time they also had also gotten married in order to be able to visit whichever one was in jail at any given time) and became more closely associated with the left-wing that was forming to defiantly oppose American entry into the war but also a myriad of policies that the right-wing leadership (socialist right-wing not generic right-wing) had imposed on the party. 

 

The pre-war Socialist Party in America like a lot of socialist parties around the world then had been based on the working class but had also been reliant on other classes like farmers and urban professionals, especially during electoral periods. So the American organization was a loose organization. Loose until faction fight time, or when the leadership felt some threat and pulled the hammer down on party discipline usually gunning for elements to their left but sometimes just any opposition that might vie for party power which encompassed many divergent elements. Elements that were not always on the same page. Comrades Curtis and Rosa had to laugh when the old time Socialist Party leadership used as its calling-card its looseness as against the Bolshevik iron vice. They knew first-hand that leadership did not play second fiddle to anyone where bureaucratic abuse occurred.

 

The biggest organizations, better to say federations, were the Midwestern farmers, those sturdy wheat and corn farmers from Kansas, Iowa, Oklahoma who had moved over from the defunct Populist and Greenback parties who could not keep up with the times, the foreign language federations which included both American citizens and recent immigrants who were merely transferring their socialist loyalties from their native parties to the American one , and a smaller grouping of what I would call “natives” who had been around America for a few generations and who were city dwellers or worked in city professions like lawyering, journalism, medicine and the like. These three rather heterogeneous groups and what happened to them later are important to Comrade Markham’s parents’ story since they were both native born and his father had been a law clerk (after he left the farm and got some clerkship for a lawyer in Kansas City) and his mother a school teacher (her steelworker father working overtime to put her through Chicago Normal School as the first of her family to go to college).

 

A fair number of the foreign language federations were opposed to American entry into the war, as were farmers and the professionals and as noted a fair number were rounded up and went to jail (or like with the IWW, Industrial Workers of the World, Wobblies, anarchist workers were deported quickly if their immigration status was shaky). What started the big fights inside the party, what got Comrades Curtis and Rosa up in arms, was what attitude to take toward the Russian revolution. Not so much the February 1917 revolution which overthrew the useless Czar but the Bolshevik-led October revolution which its leaders, Lenin and Trotsky, proclaimed as the first victory in the international battle to make socialism the new way to produce and distribute the world’s goods. The party split into several factions over this issue but what is important is that Curtis and Rosa found themselves working with other “natives,” guys like Jim Cannon, John Reed, Earl Browder, Jack Johnstone, some of the New York union leaders, and many party writers who saw the Russian October as the new wave for humankind and were ready to move might and main to defend that revolution against all comers. That is the baptism of fire that the as yet unborn Comrade Markham had in his genes.  

 

Some say that the events around the left-wing’s expulsion from the Socialist Party, or rather what those leftist did, or did not do, to get themselves expelled, did not bode well for those who would go on to form the American Communist parties (yes, plural as two separate parties, one based roughly on the foreign language federations, especially the Russian, Finnish, and Slavic, and the other around the “natives,” the faction Curtis and Rosa worked with as noted above). There is always a tension when great events occur and there is an impassable division of the house over the issues and so whether the split/expulsion was premature or necessary was not under the control of the ousted faction. Sure, staying in would have produced a better, clearer explanation for why a split was necessary in the post-October world. But the Russians were setting up a Communist International in which they recognized, taking their own experiences in Russian socialist politics as a guide, that in the age of imperialism, that the “party of the whole class,” the socialist “big tent” where everybody who called themselves socialists found a home was no longer adequate as a revolutionary instrument to seize state power and begin the socialist agenda. Comrades Curtis and Rosa had done yeoman’s work in Chicago and New York to round up all the supporters of the Russian revolution they could before the hammer came down. Although they were not in the first rank of left-wing leaders they were just below that and had a certain authority having served jail time for their anti-war views. Some of the few “natives” who faced that choice.

 

As mentioned above some of the organizations which had been affiliated with the Socialist Party were not on the same page. That fact was equally true of the groupings who would try to form an American Communist Party. This is the place where the differences between the foreign language federations and the “natives” came to the fore (again these are rough divisions of the social basis of the antagonistic groupings as there was some overlap as usual). So for a few years there were two parties, both underground at the beginning given the heat from the American bourgeoisie who were apoplectic about the revolution in Russia (including armed intervention there) and unleased the Palmer Raids to round up every red under every bed and kill them through vigilante action, deport them or jail them (named after the Attorney-General of the time). Mostly Curtis and Rosa kept a low profile, worked clandestinely (having already seen American jails they were leery of going back and one could not blame them, especially Rosa who had a hard time having been placed with the common criminal women for lack of other facilities and who had to fend off one woman who wanted to make Rosa her “girl”), tried to keep the press published and distributed, and tried to fight against all the various “theories” that basically ignorant American comrades had about the “virtues” of an underground party which the foreign language federations were in favor of. The issue of the legal/underground party finally after a few years of controversy had to be resolved by the Russians, by the Communist International, hell, by Trotsky himself. So for a time Comrades Curtis and Rosa had a very high opinion of that Russian leader, that victorious leader of the Red Army, especially after Jim Cannon came back with the favorably verdict and how it was arrived at. If anything, according to Comrade Markham’s  recollections of what his parents told him about the founding days of the party they became even more fervent about defense of the Russian revolution and spent a great deal of time during the early years propagandizing for American governmental recognition of the Soviet Union.    

 

The early 1920s say up to about 1924 were hectic for the American Communist Party, hectic until the Communist International straightened out that dispute between the “legal” party and “underground” party factions noting that the changed political climate allowed the party to act more openly (the frenzy of the red scare Palmer raid days abated in the “lost generation,” “Jazz Age ”days but where the “dog days” of political struggle of the 1920s in the labor movement were then also descending on the American landscape). The hard “under-grounders” had departed leaving those who wanted to increase the public face of the party able to do so without rancor (of course other disputes would rise up to enflame the factions but that is another story). Still the party in many ways was rudderless, had not kept pace with what was going on in the Communist International. Nowhere was this problem more apparent than the whole question of supporting a farmer-labor party in the 1924 presidential elections, in short, to support that old progressive Republican, Robert Lafollette, in his independent campaign.

 

The impulse was to make a big public splash on the national scene with the advantages that the exposure of a national campaign would bring. Both Comrades Curtis and Rosa having been public activists and strong supporters of the idea pushed Jim Cannon and his co-thinker, Bill Dunne, toward support for the idea. Cannon and Dunne a little more knowledgeable about American bourgeois organizations were lukewarm after the Chicago labor leaders balked and began a red-baiting campaign. Curtis and Rosa saw that campaign as a way to publicize the campaign for American recognition of the Soviet Union. The problem with support for a farmer-labor party, a two-class party is that the thing is a bourgeois formation, an early version of what in the 1930s would become the “popular front” policy. The name and reputation of Lafollette should have been the tip-off. So most of the year 1924 was spent in trying to iron out the problem of whether to support a farmer-labor party or just a labor party. The internal politics of this dispute are important. No less an authority on the early party than Cannon said later that a wrong decision (to support Lafollette or some version of that idea) would have destroyed the party right then. The CI stepped in and changed the policy not without controversy. Comrades Curtis and Rosa were not happy, certainly not happy with Cannon then but deferred to the factional leadership’s judgment. They spent most of that year doing trade union support work for William Z. Foster’s Trade Union Education League drawing closer to that leader as a result although still aligned with the Cannon faction. 

 

Comrade Markham was a “love” baby. (He had his parents word on this when he asked some child’s question about it later when he was first learning about sex.)  A “love baby” in the days when most ideas of contraception, even among knowledgeable revolutionaries connected with the Village and other places where such things might be discussed, was some variation of the old Catholic “rhythm” method dealing with a woman’s cycle (both Curtis and Rosa had been brought up as Catholics). After the hectic times around the farmer-labor question the pair decided to bring a child into the world, into their world and so Rosa stopped counting the days in her cycle. And in the fall of 1925 Markham was born, born and nurtured by two happy parents.

 

Part of Comrade Curtis and Rosa’s decision to have a child was determined by the low level of class struggle in America at the time (and world-wide especially after the aborted German revolution of 1923 which while they were not familiar with the details had sensed that something big had been missed). Labor strikes were few and far between, the party message was not getting much of a hearing outside the New York area, and the Coolidge administration was adamant about not recognizing “red” Russia. Moreover after the death of Lenin and the struggle for power in the Soviet party between Stalin and Trotsky (and in the Communist International where Zinoviev was in a bloc with Stalin against Trotsky) some of the wind went out of the sails for Comrade Curtis and Rosa, a not unknown phenomenon in the “dog days” of any movement. So while they remained good party members, paid their dues and sold the paper on Saturdays, remained loyal to the defense of Soviet Russia they were less active in those years when they were raising Markham over in Brooklyn after moving from Chicago looking for work where Curtis had found a job as a law clerk and started taking stenographic courses to bring some income into the household rather than depending on parents and the party dole.   

 

Comrades Curtis and Rosa had in the first few years of Comrade Markham’s life, the late 1920s, not been as attentive to what was going on in Russia as previously. Were unaware of the details of the internal struggle started after the death of Lenin in 1924 between Stalin and Trotsky at first and then eventually the whole of the old Bolshevik Party, those who had actually made the revolution rather that those who were emerging as Stalin’s allies, those who had sat on the sidelines (or on the other side) or who were Johnny-come-latelies and had no sense of party history. Although they had adhered to various factional line-ups lashed together by the Cannon-Dunne section of the party leadership they had not been as attuned during the mid to late 1920s of the way that the changes in the political situation in Moscow was reflected in the changes in the American party. It was almost as if once they had genuflected before their duty to the defense of the Soviet Union the rest of the situation there receded into vague rumors and esoteric theory.

 

Although early on they had been admirers of the Red Army leader, Leon Trotsky, once he became anathema in party circles in Russia they took their cues from the newly installed Lovestone leadership in the American party (and the Cannon faction as well) and were as adamant in their ritualistic denunciations of the person of Trotsky and of the Trotskyite menace as anyone. His criticism of the Stalin regime seemed like sour grapes to them and his rantings about the failure of leadership in the British trade union crisis and second Chinese revolution did not resonate with them being in a country like America where the possibilities of revolution for the foreseeable future seemed extremely remote and therefore it was impolitic for others to speak about such matters in other countries. They would pass on these same pieces of wisdom to Comrade Markham when he came of age.

 

They were thus shocked, shocked but not moved, when it was discovered that one of the main leaders of their faction, Jim Cannon, who had been sent to Moscow for the Sixth Congress of the Communist International in1928 came back and proved to be, or have been all along, a closet Trotskyite “wreaker.”  Here too they made their ritualistic denunciations of the counter-revolutionary Cannon and would spent the rest of their political lives denouncing him and whatever political formations he helped organize to spread Trotsky’s words. This hatred too they passed on to their son.                                                                                                 

 

The late 1920s and early 1930s, the time of the great world-wide economic Depression were hard times for Comrades Curtis, Rosa and their son although not because of the direct effects of that sore (everybody needs law clerks and teachers) but because it portended a change in party doctrine as mandated by the Communist International. They had always been public activists and thus ran into other left-wing groupings in their work, especially the still influential Socialist Party (mainly with the urban labor bureaucracy and the beset farmers out in the prairies). Got along with such groups, excepting of course the now banished counter-revolutionary Trotskyites who were to be beaten down if possible and an occasional Wobblie who still hadn’t gotten over the demise of that organization.

 

The new policy, which came down in Communist International history as the “third period” (the first being the immediate revolutionary period after World War I and the second, the mid-1920s stabilization of world capitalism), dictated that the world-wide Depression signaled the “final conflict” with capitalism and therefore any truck with non-communist forces now deemed to be “social-fascists” was forbidden. Moreover communist trade union cadre were told to create out of whole cloth “revolutionary unions.” Since party influence except in a few cities and a few unions, mainly in New York City, was minimal those policies only added to that isolation and with the exception of some stellar labor defense work and black defense work (the Scottsboro boys) done in spite of the party dictates this was an unfruitful period.  The only other bright spot was in 1933 when the newly-elected Roosevelt (himself earlier a “social-fascist” as well) formally recognized the Soviet Union.   

 

These were trying and mainly isolated times for the party, for the comrades and, frankly, for the gullible like Comrade Curtis and Rosa who would nightly talk about the nearness of their socialist dreams. Well, no question the period was bleak but the hard reality was that those Communist International doctrines (dictated by the now all-powerful Stalin and his cronies) led in their own way to the victory of the Nazis in Germany which would within the decade cause many tough nights worrying about the fate of the Soviet Union. Here is where the gullible part came in. Instead of blaming Stalin (or Earl Browder who took charge of the party as a well-known hack ready to do anything to advance himself although in his youth he had been an ardent militant and fervent anti-war supporter) Comrades Curtis and Rosa did somersaults to blame everybody and everything on socialists, Trotskyites, anybody. They never said word one about what happened in Germany and whose policies let Hitler in. Comrade Markham heard that kind of talk around the house as he grew up, as he became a Young Pioneer when he came of age. 

 

The early 1930s, years of party-imposed self-isolation from the main political arenas, the “third period” years mentioned above, were hard years for Comrades Curtis and Rosa. They had been used to a useful and somewhat productive political life since they had moved to New York City in the 1920s. They did not get back to that normalcy until well after the Hitler threat to the Soviet Union or, better, the perceived threat since Hitler made no bones about liquidating the “Bolshevik menace” and hence made Stalin and his coterie change course dramatically with the policy which would later be codified as the “popular front.” For all practical purposes that “third period” policy had been shelved well before, probably in America with the great Communist-led general strike in San Francisco for a goodly part of 1934.

 

The implications were rather dramatic. Now yesterday’s “social-fascists,” including certain bourgeois elements were to be courted and the theory of the “catastrophic” end of world capitalism put on the back burner. Of course the damn Trotskyites, who had led their own general strike in backwater Minneapolis, were still to be beaten down and no party meeting (or Young Pioneer meeting either) was complete without some ritualistic denunciation of the bastards. No question though that the “thaw” as Comrade Curtis called it was welcome to that family and no more fervent supporters of the new policy in the city rank and file could be found than that pair. They took on more party responsibilities as this decade moved on (and as Comrade Markham became older and could travel with them to paper sales, meetings, and contact sessions, sessions to gain new recruits). This new energy came in handy with the outbreak of civil war in Spain where the popular front government was besieged by an armed Army/Fascist uprising  and the Soviet Union was the only country willing to send military aid to drive the reactionaries back. Those were the days when Comrade Rosa would help the young activist Ethel Greenglass (later Ethel Rosenberg martyred along with her husband Julius in the Cold War 1950s executed as heroic Soviet spies) collecting funds for Spain in Times Square while Ethel performed the tarantula. Yes those who supported the Spanish Republic were kindred in those days and the young Comrade Markham got his first taste of public communist work.                       

 

The time of the new Communist International policy, the popular front against fascism with all anti-fascist forces, including bourgeois forces, was a fruitful time for the now aging Comrades Curtis and Rosa who whatever they saw in that strategy in terms of defense of the Soviet Union also saw as a way to mix with kindred in the various committees that the party was forming with other organizations. For them it was a breath of fresh air after the “third period.” Comrade Markham also got immersed in the new milieu, mixing with members of other student organizations to fight against fascism and the threat of a new war that seemed almost imminent by 1939 with the defeat in Spain hanging over everybody.

 

War would come soon enough, soon enough in Europe, in September 1939 and before that Comrades Curtis and Rosa spared no efforts to rally the anti-Nazi forces and to berate the isolationists who wanted nothing to do with the war in Europe.

 

Then the other shoe fell, fell as it had several times before when the announcement came that Stalin and Hitler had signed a non-aggression pact, and had agreed to divide Poland up. Overnight, maybe faster, the anti-fascist front was abandoned, the new slogan was peace and non-intervention. The Communist Party could now join hands with the anti-interventions America First-ers to keep America out of a European war. Overnight as well the Comrades lost many friends who could not understand the switch in policy. Worse there was an exodus from the party of many intellectuals and others who had joined the party in the spirit of the popular front who wanted no truck with Hitler alliances. Those withdrawals would not help them later when the post-war red scare came but then reflected their disgust with Soviet foreign policy. 

 

Comrade Curtis and Rosa having been through the previous twists and turns of the party did not question the switch in fact thought that it was a clever move by Stalin to protect the Soviet Union against the British and French imperialists. All Comrade Markham knew was that he was laughed at or scorned at school but he too although only a young teenager thought Stalin had acted correctly even if he could not have articulated that feeling as well as his parents. He would learn.

 

“That bastard Hitler and his damn Nazis have invaded the Soviet Union, can you believe that after all Comrade Stalin did to try to keep the socialist fatherland out of the second European conflagration which had been going on for almost two years now,” cried out Comrade Curtis to his son, his now teenage son, who would probably bear the family brunt of this new world catastrophe on that fateful June 1941 when the world, the world communist world anyway, was turned upside down.

 

When Rosa came home from work she was beside herself since she had stopped by the Brooklyn party headquarters to see what the latest grim news was from the quickly folding and crumbling Russian front as the Nazi troops made their familiar quick work of attacking with lightning speed leaving the totally unprepared Red Army prostrate. It would only come out later, at least Comrades Curtis and Rosa did not find out about until after Stalin’s death in 1953, that Comrade Stalin and his staff had been forewarned of the attack by the international Soviet spy network that the Nazi attack was imminent and one source had actually given exact date. The damn Trotskyists over in the Village would have a field day with that since they had been saying for years that the purge of the Red Army in the late 1930s and that failure to heed the spies warnings proved, if further proof was necessary, that Stalin was responsible for the deaths of many millions at the hands of the on-rushing Nazis.

 

But in June 1941, in the immediate aftermath of the debacle the comrades had no time (or inclination) to question the wisdom of Soviet foreign policy moves as the socialist fatherland was in danger, must be defended at all costs, a call that both the long time comrades had paid especial heed to. So instead of calling for vague appeals to world peace, instead of calling for the American government to stay out of the European conflict, a position the party had shared prior to June, 1941 with the American First movement which included many of the most reactionary and ant-Soviet elements in American ruling and elite circles, they were urging FDR to extend Lend-Lease to the Soviets. Their world that month had indeed turned upside down. 

 

During the period before the American entry into what would be called World War II, before Pearl Harbor Curtis, Rosa and the now politically maturing Markham were among the most active advocates of American entry into the war, of extending Lend-Lease to the Soviets for they were quite fearful that the Soviet experiment was finished after reading the daily reports of defeat and retreat. That short period came to an end quickly enough and having earlier in the year been the most fervent advocates in the streets of New York for non-intervention they now declared that everybody, everything had to go to the American war effort, that, in essence, the class struggle had to be suspended for the duration. They willingly parroted the party line that every good trade unionist should be supporting the “no strike” pledge (ironically the party had boosted its credentials by leading, or helping to lead, strikes right up until June, 1941. Personally they all followed the news from the Russian front all through the war but certainly breathed a sigh of relief when the Soviets would retreat no further and in the winter of 1943 the German forces were broken before Stalingrad. They also were out on the streets of New York calling for the opening of a “second front” to relieve the Soviets who were bearing the bulk of the burden on the eastern (that second front, a western front, would come as Normandy).

The gloom of 1941 was turning around by 1943 as even non-military types like our comrades could see that the Germans were overextended.   

 

Closer to home in 1943 as Markham drew closer to his eighteenth birthday he as a good young communist wanted to join the American Army to go fight the Nazis (while his parents would soften up their language and call the main enemy Germans rather than Nazis Markham would always, even when I interviewed him, refer to the main enemy as Nazis with a certain twist like the German people even today could be tarred with that long ago brush). Curtis and Rosa had been able to talk him out of going in at seventeen (when they would have had to sign off on his enlistment) saying that he should finish high school so that he would have more to offer to the defense of the Soviet Union but they now  had to accept the inevitable that their son would be enlisting soon and like any parents, Soviet defense or not, they feared for his fate. So in late 1943 Markham was down in Fort Dix (nor far from home anyway Rosa said, with a lurking hope that maybe the war would be over before the year was out) where he was a model soldier (that Pioneer and Young Communist League training had paid off). Then after the initial thrusts of the Normandy invasion had eaten up men and materials at prodigious rates Markham shipped out on the troop transports as a member of a unit of the Big Red One-First Division. He saw enough fighting in Europe to garner a fistful of medals (and as he told me he had had enough of fighting for those many months to last a life time). He said he would always point to that service as decisive in his commitment to defend the Soviet Union. Yeah, Markham said that those were good times with the camaraderie, and the join efforts to knock off the Nazis.                        

 

Curtis and Rosa expected, finally expected, that an “era of good feeling” would accompany the end of the war in Europe after all the Americans and Russians had been allies. Believed that, finally, the damn capitalists, the damn imperialists, would leave the Soviet Union alone. Markham was more sanguine, knew that the way the war had ended with their “spheres of interest” intact after much bargaining that the temporary allies could not go on as such forever. (Markham, having had plenty of time to read away from New York and the campaign-a-day atmosphere, read the classic Marxist texts, including lots of Lenin and was living in the world of realpolitik unlike his parents who had been buffered by every turn in the world situation.)

 

And then the other shoe, other shoes began to fall. First the reds were being purged from the trade unions that they had helped build, then loyalty oaths were being required in the professions (“are you now, or have you ever been a “red”)and wherever else they could intimidate and cower any leftists. The freeze, what became known as the Cold War, came fast and furious and almost swept up everybody before it, especially party leaders who were being rounded up like America was some latter day Germany.

 

Then, just when it seemed that things could not get any more frosty, old party members who had been recruited when the popular front “good fellows, well met” policy was in effect, had not flinched at the Hitler-Stalin Pact and left, were proud to be party members during the war saw the writing on the wall, saw that the new world order had no place for them as party members started leaving the party. Worse, worst of all, many of the intellectuals (although not just them) rather than just fade to academia, the union bureaucracies, or the professions, turned renegade, “dropped the dime,” snitched on their fellows. Many times without even being asked. No those were not good times and Curtis and Rosa took it hard, harder than in the 1920s when they had their youth going for them. They were so disheartened that in 1950, the start of a new decade, saw them burying their Marxist books out in the Bronx so that maybe someday somebody would find them and the struggle could continue. Yeah, it was a tough time to be a communist in America.           

 

1953 was a tough year for Markham and his parents. First Comrade Stalin passed on, left a big hole in the world communist movement. Although Curtis and Rosa had been early party members, first as rank and filers and then as secondary local leaders, they had not, other than to accept every twist and turn of the Communist International line, Soviet foreign policy, and whatever came with the Moscow winds followed the internal events in Moscow very much from the beginning until Stalin’s end and so they were able to survive, were never accused of anti-party behavior, never threatened with expulsion. In some senses that was a remarkable feat for political people who had spent the previous forty or so years in political struggle. Markham from very early on in his life had been wrapped up with the latest controversies, had definite opinions about what the party should, and should not, do (and before that the policies of the Pioneers and Young Communist League) and was unstinting in his admiration for Stalin. No question he was until 1953 anyway looking for some paid party position in his quest to be a professional revolutionary. His parents, knowing that he had that appetite, encouraged him to keep away from too many controversies since once you were tied to a position you could be pushed out very quickly when the winds changed (they were probably thinking of the toady, Earl Browder, who right after the war made the mistake of trying to live popular front politics when the freeze was coming and was dumped in about two seconds when the deal went down). With Stalin’s death lots of things might change, despite the continuing freeze in world politics.    

 

Closer to home and more threatening for Curtis and Rosa was the pending execution of Julius and Ethel Rosenberg (nee Greenglass) as Soviet spies, as those who defended the Soviet Union in the best way they could which apparently was to gather intelligence about the development of the atomic bomb in America. The party had initially taken a hands-off attitude on the case, fearing blow-back in the red scare Cold War night. Rosa remembered back to the days in Times Square when Ethel would do the tarantella and she would go around collecting funds in the audience for the Republican cause in Spain, the glory days in defense of the beloved Spanish cause. Rosa had lost contact with Ethel during the war and then afterwards when everybody was lying low she would occasionally see Ethel around before she and Julius were picked up. Once the party saw an opening to publicize the case (mainly since the Communists in Europe were leading mass demonstrations to save their lives) Rosa was tireless in working on the committee in America to save the lives of two stalwart soldiers of the socialist revolution. Alas in June 1953 after many appeals and a bid for a pardon from President Eisenhower they were executed and Rosa was crestfallen for a long time after that. Two valiant defenders of the Soviet Union gone, their children orphans.                              

As The 100th Anniversary Of The First Year Of World War I (Remember The War To End All Wars) Continues ... Some Remembrances-Poets’ Corner  

In say 1912, 1913, hell, even the beginning of 1914 before the war clouds got a full head of steam in the summer they all profusely professed, artists who saw the disjointedness of modern industrial society and put the pieces to paint, sculptors who put twisted pieces of metal juxtaposed to each other, writers of serious history books proving that, according to their Whiggish theory of progress,  humankind had moved beyond war as an instrument of policy, writers of not so serious novels drenched in platitudes and hidden gabezo love affairs put paid to that notion in their sweet nothing words that man and woman had too much to do to denigrate themselves by crying the warrior’s cry and the maidens strewing flowers on the bloodlust streets, musicians whose muse spoke of delicate tempos and sweet muted violin concertos, and poets, ah, those constricted poets who bleed the moon of its amber swearing, swearing on a stack of seven sealed bibles, that they would go to the hells before touching the hair of another man, that come the war drums they would resist the siren call, would stick to their Whiggish, Futurist, Constructionist, Cubist, world and blast the war-makers to hell in quotes, words, chords, clanged metal, and pretty pastels.

And then the war drums intensified and they, they made of ordinary human clay as it turned out, poets, artists, sculptors, writers, serious and not, musicians went to the trenches to die deathless deaths in their thousands for….            
THE ANVIL


Burned from the ore's rejected dross,
The iron whitens in the heat.
With plangent strokes of pain and loss
The hammers on the iron beat.
Searched by the fire, through death and dole
We feel the iron in our soul.

O dreadful Forge! if torn and bruised
The heart, more urgent comes our cry
Not to be spared but to be used,
Brain, sinew, and spirit, before we die.
Beat out the iron, edge it keen,
And shape us to the end we mean!

_Laurence Binyon_

 

Saturday, November 22, 2014

From The Massachusetts Citizens Against The Death Penalty Website




Click below to link to the Massachusetts Citizens Against The Death Penalty website.

http://www.mcadp.org/
************

Markin comment:
I have been an opponent of the death penalty for as long as I have been a political person, a long time. While I do not generally agree with the thrust of the Massachusetts Citizens Against The Death Penalty Committee’s strategy for eliminating the death penalty nation-wide almost solely through legislative and judicial means (think about the 2011 Troy Davis case down in Georgia for a practical example of the limits of that strategy) I am always willing to work with them when specific situations come up. In any case they have a long pedigree extending, one way or the other, back to Sacco and Vanzetti and that is always important to remember whatever our political differences.

Here is another way to deal with both the question of the death penalty and of political prisoners from an old time socialist perspective taken from a book review of  James P. Cannon's Notebooks Of An Agitator:

I note here that among socialists, particularly the non-Stalinist socialists of those days, there was controversy on what to do and, more importantly, what forces socialists should support. If you want to find a more profound response initiated by revolutionary socialists to the social and labor problems of those days than is evident in today’s leftist responses to such issues Cannon’s writings here will assist you. I draw your attention to the early part of the book when Cannon led the Communist-initiated International Labor Defense (ILD), most famously around the fight to save the anarchists Sacco and Vanzetti here in Massachusetts. That campaign put the Communist Party on the map for many workers and others unfamiliar with the party’s work. For my perspective the early class-war prisoner defense work was exemplary.

The issue of class-war prisoners is one that is close to my heart. I support the work of the Partisan Defense Committee, Box 99 Canal Street Station, New York, N.Y 10013, an organization which traces its roots and policy to Cannon’s ILD. That policy is based on an old labor slogan- ‘An injury to one is an injury to all’ therefore I would like to write a few words here on Cannon’s conception of the nature of the work. As noted above, Cannon (along with Max Shachtman and Martin Abern and Cannon’s long time companion Rose Karsner who would later be expelled from American Communist Party for Trotskyism with him and who helped him form what would eventually become the Socialist Workers Party) was assigned by the party in 1925 to set up the American section of the International Red Aid known here as the International Labor Defense.

It is important to note here that Cannon’s selection as leader of the ILD was insisted on by the Industrial Workers of the World (IWW) because of his pre-war association with that organization and with the prodding of “Big Bill’ Haywood, the famous labor organizer exiled in Moscow. Since many of the militants still languishing in prison were anarchists or syndicalists the selection of Cannon was important. The ILD’s most famous early case was that of the heroic anarchist workers, Sacco and Vanzetti. The lessons learned in that campaign show the way forward in class-war prisoner defense.

I believe that it was Trotsky who noted that, except in the immediate pre-revolutionary and revolutionary periods, the tasks of militants revolve around the struggle to win democratic and other partial demands. The case of class-war legal defense falls in that category with the added impetus of getting the prisoners back into the class struggle as quickly as possible. The task then is to get them out of prison by mass action for their release. Without going into the details of the Sacco and Vanzetti case the two workers had been awaiting execution for a number of years and had been languishing in jail. As is the nature of death penalty cases various appeals on various grounds were tried and failed and they were then in imminent danger of execution.

Other forces outside the labor movement were also interested in the Sacco and Vanzetti case based on obtaining clemency, reduction of their sentences to life imprisonment or a new trial. The ILD’s position was to try to win their release by mass action- demonstrations, strikes and other forms of mass mobilization. This strategy obviously also included, in a subordinate position, any legal strategies that might be helpful to win their freedom. In this effort the stated goal of the organization was to organize non-sectarian class defense but also not to rely on the legal system alone portraying it as a simple miscarriage of justice. The organization publicized the case worldwide, held conferences, demonstrations and strikes on behalf of Sacco and Vanzetti. Although the campaign was not successful and the pair were executed in 1927 it stands as a model for class war prisoner defense. Needless to say, the names Sacco and Vanzetti continue to be honored to this day wherever militants fight against this system.
***************

Oh, but you who philosophize disgrace and criticize all fears
Bury the rag deep in your face
For now's the time for your tears."

last lines from The Lonseome Death Of Hattie Carroll, another case of an injustice against black people. - Bob Dylan
, 1963

Markin comment (posted September 22, 2011):

Look, after almost half a century of fighting every kind of progressive political struggle I have no Pollyanna-ish notion that in our fight for a “newer world” most of the time we are “tilting at windmills.” Even a cursory look at the history of our struggles brings that hard fact home. However some defeats in the class struggle, particularly the struggle to abolish the barbaric, racist death penalty in the United States, hit home harder than others. For some time now the fight to stop the execution of Troy Davis has galvanized this abolition movement into action. His callous execution by the State of Georgia, despite an international mobilization to stop the execution and grant him freedom, is such a defeat.

On the question of the death penalty, moreover, we do not grant the state the right to judicially murder the innocent or the guilty. But clearly Brother Davis was innocent. We will also not forget that hard fact. And we will not forget Brother Davis’ dignity and demeanor as he faced what he knew was a deck stacked against him. And, most importantly, we will not forgot to honor Brother Davis the best way we can by redoubling our efforts to abolition the racist, barbaric death penalty everywhere, for all time. Forward.

Additional Markin comment posted September 23, 2011:

No question the execution on September 21, 2011 by the State of Georgia of Troy Anthony Davis hit me, and not me alone, hard. For just a brief moment that night, when he was granted a temporary stay pending a last minute appeal before the United States Supreme Court just minutes before his 7:00PM execution, I thought that we might have achieved a thimbleful of justice in this wicked old world. But it was not to be and so we battle on. Troy Davis shall now be honored in our pantheon along with the Haymarket Martyrs, Sacco and Vanzetti, Julius and Ethel Rosenberg and others. While Brother Davis may have not been a hard politico like the others just mentioned his fight to abolish the death penalty for himself and for future Troys places him in that company. Honor Troy Davis- Fight To The Finish Against The Barbaric Racist Death Penalty!

 

Birthday Vigil for Chelsea Manning

November 17, 2014 by Chelsea Manning Support Network
birthday_vigil

On Chelsea Manning’s 27th birthday, this December 17th 2014, the Payday Men’s Network and Queer Strike are organizing vigils in her honor. Currently, actions are planned for London, San Francisco, Berlin, and Philadelphia.

Supporters are encouraged to also organize an event in their area, and Payday Men’s Network and Queer Strike will publicize it.  Write to payday@paydaynet.org for more information and to share details of your event.

London vigil details:

2:30-4:00 PM Tuesday, December 17
On the steps of St Martin-in-the-Fields
Trafalgar Square, WC2N 4JJ Charing Cross

(St. Martin’s request that vigils on the steps are silent)
Details on other locations TBA – Check back for more info.

From Payday Men’s Network & Queer Strike on the vigils:
Imprisoned in 2010 and held for months under torturous conditions, Chelsea Manning was sentenced to 35 years in August 2013. If this stands, she’ll be out in 2045. We cannot let this happen

Amnesty Intl interviews Chelsea

November 18, 2014 by the Chelsea Manning Support Network
An interview with Chelsea Manning is the cover story of leading human rights organization Amnesty International’s Nov/Dec magazine, WIRE. The interview, titled, “Why Speaking Out Is Worth the Risk“, touches on why exposing the truth can be worth the often harsh consequences that whistle-blowers face.  For Wikileaks whistle-blower Chelsea Manning, she thought “do [I] really want to find [my]self asking whether [I] could have done more 10-20 years later?”. Read the full interview below, or click here.
“Why Speaking Out is Worth the Risk”
WIRE, Amnesty International, Nov-Dec 2014
chelsea_amnesty_3

Why did you decide to leak documents about the wars in Iraq and Afghanistan?

These documents were important because they relate to two connected counter-insurgency conflicts in real-time from the ground. Humanity has never had a record this complete and detailed of what modern warfare actually looks like. Once you realize that the co-ordinates represent a real place where people live; that the dates happened in our recent history; that the numbers are actually human lives- with all the love, hope, dreams, hatred, fear and nightmares that come with them- then it’s difficult to ever forget how important these documents are.
What did you think the consequences might be for you personally?
In 2010, I was a lot younger.  The consequences felt very vague, I expected the worst possible outcome, but I didn’t have a strong sense of what that might entail. But I expected to be demonized and have every moment of my life examined and analyzed for every single possible screw-up that I’ve ever made- every flaw and blemish- and to have them used against me in the court of public opinion, I was especially afraid that my gender identity would be used against me.
What was it like to feel the full force of the US justice system and be presented as a traitor?
It was particularly interesting to see the logistics involved in the prosecution: the stacks of money spent; the gallons of fuel burned; the reams of paper printed; the lengthy rolls of security personnel, lawyers and experts- it felt silly at times. It felt especially silly being presented as a traitor by the officers who prosecuted my case. I saw them out of court at least 100 days before and during the trial and developed a very good sense of who they were as people. I’m fairly certain that they got a good sense of who I am as a person too.  I remain convinced that even the advocates that presented the treason arguments did not believe their own words as they spoke them.
Many people think of you as a whistleblower. Why are whistleblowers important?
In an ideal world, governments, corporations, and other large institutions would be transparent by default. Unfortunately, the world is not ideal. Many institutions begin a slow creep toward being opaque and we need people who recognize that. I think the term “whistleblower” has an overwhelmingly negative connotation in government and business, akin to “tattle-tale” or “snitch”. This needs to be addressed somehow. Very often policies that supposedly protect such people are actually used to discredit them.
What would you say to somebody who is afraid to speak out against injustice?
First, I would point out that life is precious. in Iraq in 2009-10, life felt cheap. It became overwhelming to see the sheer number of people suffering and dying, and the learned indifference to it by everybody around me, including the Iraqis themselves. That really changed my perspective on my life, and made me realize that speaking out about injustices is worth the risk. Second, in your life, you are rarely given the chance to make a difference.  Every now and then you do come across a significant choice. Do you really want to find yourself asking whether you could have done more, 10-20 years later? These are the kind of questions I didn’t want to haunt me.
Why did you choose this particular artwork to represent you?
It’s the closest representation of what I might look like if I was allowed to present and express myself the way I see fit. Even after I came out as a trans woman in 2013, I have not been able to express myself as a woman in public. So I worked with Alicia Neal, an artist in California, to sketch a realistic portrait that more accurately represents who I am. Unfortunately, with the current rules at military confinement facilities, it is very unlikely that I will have any photos taken until I am released- which, parole and clemency notwithstanding, might not be for another two decades.

Please help us fight the legal and political battle to free Chelsea, not only for her sake, but for all those she’s helped, and all whistleblowers endangered by her unjust conviction.

Please donate today!

Standing Against Imperialist Aggression...From The Marxist Archives


Workers Vanguard No. 1056
 


14 November 2014
TROTSKY
LENIN
Standing Against Imperialist Aggression
(Quote of the Week)
Military setbacks for the imperialist powers, whether governed by fascist or democratic regimes, are in the interests of the world’s working class and oppressed. When Mussolini’s Italy invaded Ethiopia in 1935, Leon Trotsky condemned James Maxton and other leaders of the British Independent Labour Party who had adopted a neutral attitude to the conflict on the grounds that both sides were despotic. While Ethiopia under the Negus (emperor) Haile Selassie was a cruelly oppressive society—one of the world’s last bastions of chattel slavery—revolutionary Marxists sided with that country against Italy because the latter was imperialist.
 
Maxton and the others opine that the Italo-Ethiopian war is “a conflict between two rival dictators.” To these politicians it appears that this fact relieves the proletariat of the duty of making a choice between two dictators. They thus define the character of the war by the political form of the state, in the course of which they themselves regard this political form in a quite superficial and purely descriptive manner, without taking into consideration the social foundations of both “dictatorships.”

A dictator can also play a very progressive role in history; for example, Oliver Cromwell, Robespierre, etc. On the other hand, right in the midst of the English democracy Lloyd George exercised a highly reactionary dictatorship during the war. Should a dictator place himself at the head of the next uprising of the Indian people in order to smash the British yoke—would Maxton then refuse this dictator his support? Yes or no? If not, why does he refuse his support to the Ethiopian “dictator” who is attempting to cast off the Italian yoke?
 
If Mussolini triumphs, it means the reinforcement of fascism, the strengthening of imperialism, and the discouragement of the colonial peoples in Africa and elsewhere. The victory of the Negus, however, would mean a mightly blow not only at Italian imperialism but at imperialism as a whole, and would lend a powerful impulsion to the rebellious forces of the oppressed peoples. One must really be completely blind not to see this.

—Leon Trotsky, “On Dictators and the Heights of Oslo” (April 1936)
 
Here is the full text

Leon Trotsky

On Dictators and
the Heights Of Oslo

A Letter to an English Comrade

(April 1936)


Written: April 22, 1936.
First Published: New International [New York],
Vol.3 No.3, June 1936.
Translated: New International.
Transcription/HTML Markup: David Walters.
Copyleft: Leon Trotsky Internet Archive (www.marxists.org) 2003. Permission is granted to copy and/or distribute this document under the terms of the
GNU Free Documentation License.

Dear Comrade:
It is with great astonishment that I read the report of the conference of the Independent Labour Party in the New Leader of April 17, 1936. I really never entertained any illusions about the Pacifist Parliamentarians who run the ILP. But their political position and their whole conduct at the conference exceed even those bounds that can usually be expected of them. I am sure that you and your friends have drawn approximately the same conclusions as we have here. Nevertheless, I cannot refrain from making several observations.
1. Maxton and the others opine that the Italo-Ethiopian war is “a conflict between two rival dictators.” To these politicians it appears that this fact relieves the proletariat of the duty of making a choice between two dictators. They thus define the character of the war by the political form of the state, in the course of which they themselves regard this political form in a quite superficial and purely descriptive manner, without taking into consideration the social foundations of both “dictatorships.” A dictator can also play a very progressive role in history; for example, Oliver Cromwell, Robespierre, etc. On the other hand, right in the midst of the English democracy Lloyd George exercised a highly reactionary dictatorship during the war. Should a dictator place himself at the head of the next uprising of the Indian people in order to smash the British yoke – would Maxton then refuse this dictator his support? Yes or no? If not, why does he refuse his support to the Ethiopian “dictator” who is attempting to cast off the Italian yoke?
If Mussolini triumphs, it means the reinforcement of fascism, the strengthening of imperialism, and the discouragement of the colonial peoples in Africa and elsewhere. The victory of the Negus, however, would mean a mighty blow not only at Italian imperialism but at imperialism as a whole, and would lend a powerful impulsion to the rebellious forces of the oppressed peoples. One must really be completely blind not to see this.
2. McGovern puts the “poor little Ethiopia” of 1935 on the same level with the “poor little Belgium” of 1914; in both cases it means support of war. Well, “poor little Belgium” has ten million slaves in Africa, whereas the Ethiopian people are fighting in order not to be the slaves of Italy. Belgium was and remains a link of the European imperialist chain. Ethiopia is only a victim of imperialist appetites. Putting the two cases on the same plane is the sheerest nonsense.
On the other hand, to take up the defence of Ethiopia against Italy in no way means to encourage British imperialism to make war. At one time this is just what was very well demonstrated in several articles in the New Leader. McGovern’s conclusion that it should have been the ILP’s task “to stand aside from quarrels between dictators,” is an exemplary model of the spiritual and moral impotence of pacifism.
3. The most shameful thing of all, however, only comes after the voting. After the conference had rejected the scandalous pacifist quackery by a vote of 70 to 57, the tender pacifist Maxton put the revolver of an ultimatum at the breast of the conference and forced a new decision by a vote of 93 to 39. So we see that there are dictators not only in Rome and in Addis Ababa, but also in London. And of the three dictators, I consider most harmful the one who grabs his own party by the throat in the name of his parliamentary prestige and his pacifist confusion. A party that tolerates such conduct is not a revolutionary party; for if it surrenders (or “postpones”) its principled position on a highly important and topical question because of threats of resignation made by Maxton, then at the decisive moment it will never withstand the immeasurably mightier pressure of the bourgeoisie.
4. By an overwhelming majority, the conference forbade the existence of groups inside the party. Good! But in whose name did Maxton put an ultimatum to the conference? In the name of the parliamentary group which regards the party machine as its private property and which actually represents the only faction that should have been sharply beaten into respect for the democratic decisions of the party. A party which dissolves the oppositional groups but lets the ruling clique do as it jolly well pleases is not a revolutionary party. It will not be able to lead the Proletariat to victory.
5. Fenner Brockway’s position on this question is a highly instructive example of the political and moral insufficiency of centrism. Fenner Brockway was lucky enough to adopt a correct point of view on an important question, a view that coincides with ours. The difference lies in this, however, that we Marxists really mean the thing seriously. To Fenner Brockway, on the other hand, it is a matter of something “incidental.” He believes it is better for the British workers to have Maxton as chairman with a false point of view than to have a correct point of view without Maxton. That is the fate of centrism – to consider the incidental thing serious and the serious thing incidental. That’s why centrism should never be taken seriously.
6. On the question of the International, the old confusion was once more approved, despite the obvious bankruptcy of the previous perspective. In any case, nothing more is said about an “invitation” from the Third International. But the centrist doesn’t take anything seriously. Even when he now admits that there is no longer a proletarian International, he nevertheless hesitates to build one up. Why? Because he has no principles.
Because he can’t have any. For if he but once makes the sober attempt to adopt a principled position on only one important question, he promptly receives an ultimatum from the right and starts to back down. How can he think of a rounded-out revolutionary program under such circumstances? He then expresses his spiritual and moral helplessness in the form of profound aphorisms, that the new International must come “from the development of socialist movements,” that is, from the historical process, which really ought to produce something some day. This dubious ally has various ways, however: it has even got to the point of reducing the Lenin International to the level of the Second. Proletarian revolutionists should therefore strike out on their own path, that is, work out the program of the new International and, basing themselves on the favourable tendencies of the historical process, help this program gain prevalence.
7. Fenner Brockway, after his lamentable capitulation to Maxton, found his courage again in struggle against the undersigned. He, Brockway, cannot allow a new International to be constructed from “the heights of Oslo.” I leave aside the fact that I do not live in Oslo and that, besides, Oslo is not situated on heights. The principles which I defend in common with many thousand comrades bear absolutely no local or geographical character. They are Marxian and international. They are formulated, expounded, and defended in theses, pamphlets, and books. If Fenner Brockway finds these principles to be false, let him put his own up against them. We are always ready to be taught better. But unfortunately Fenner Brockway cannot venture into this field, for he has just turned over to Maxton that oh so paltry parcel of principles. That is why there is nothing left for him to do save to make merry about the “heights of Oslo,” wherein he promptly commits a threefold mistake: with respect to my address, to the topography of the Norwegian capital, and, last but not least, to the fundamental principles of international action.
My conclusions? The cause of the ILP seems to me to be hopeless. The thirty-nine delegates who, despite the failure of the Fenner Brockway faction, did not surrender to Maxton’s ultimatum must seek ways of preparing a truly revolutionary party for the British proletariat. It can stand only under the banner of the Fourth International.
Leon Trotsky

 
Pennsylvania Adopts Prisoner Gag Law to Silence Mumia Abu-Jamal



Workers Vanguard No. 1056
 



















14 November 2014
 
Pennsylvania Adopts Prisoner Gag Law to Silence Mumia Abu-Jamal
 

On October 21, Pennsylvania governor Tom Corbett signed into law the vicious “Revictimization Relief Act,” enacted with the express aim of silencing political prisoner Mumia Abu-Jamal. An innocent man framed up for the 1981 killing of Philadelphia cop Daniel Faulkner, Mumia has spent 33 years in prison for a crime he did not commit. The bipartisan rush to pass the bill came after Goddard College, a small liberal arts school where Mumia earned his degree while behind bars, aired a prerecorded address by him on October 5. This gag law sailed through the state House of Representatives in a unanimous, 197 to 0, vote. The statute allows prosecutors and “victims” of a “personal injury crime” (and their family members) to sue prisoners who do or say anything that would “perpetuate the continuing effect of the crime on the victim” by causing “a temporary or permanent state of mental anguish.”
Mumia has been in the crosshairs of the capitalist state since his days as a teenaged Black Panther Party spokesman in the 1960s. That enmity grew in the 1970s when as a journalist known as the “voice of the voiceless” he exposed the racist Philly police vendetta against MOVE, the largely black back-to-nature group he came to support. On 9 December 1981, the Philly cops had their first opportunity to silence Mumia forever. Evidence shows that when he arrived at the scene of Faulkner’s shooting, the cops shot Mumia and brutally beat him on the street and later in the hospital where he was taken. When Mumia survived that ordeal, police and prosecutors proceeded to manufacture evidence to convict him, including by terrorizing witnesses and concocting a fake confession two months later.
After a 1982 trial in which Mumia was denied the right to represent himself and was repeatedly ejected from the courtroom, he was sentenced to death explicitly for his political views, primarily his Black Panther history. Federal and state courts have time and again refused to consider evidence proving Mumia’s innocence, especially the sworn confession of Arnold Beverly that he, not Mumia, shot and killed Faulkner. (See the 2006 Partisan Defense Committee pamphlet The Fight to Free Mumia—Mumia Is Innocent!) In 2011, the Philadelphia district attorney’s office dropped its longstanding effort to legally lynch America’s foremost class-war prisoner. But Mumia remains condemned to life in prison hell with no chance of parole.
While the Pennsylvania gag law is directed against Mumia, if upheld, it portends similar measures in other states to further restrict the already barely existent rights of prisoners. By its terms, anyone who would dare to publicize their legal defense in Pennsylvania can now be sued for “perpetuating” their crime and causing “anguish.” This twisted logic could be used to justify censorship of everything from prison newspapers, such as the acclaimed Angolite published by inmates in Louisiana’s Angola prison, to interviews with inmates who maintain their innocence or protest the inhumane conditions of mass incarceration or oppression in the world outside.
At a photo-op “signing ceremony” for the new law, the governor railed against Mumia’s “obscene celebrity.” Seated next to him on the platform was Maureen Faulkner, Daniel’s widow, who along with the Fraternal Order of Police (F.O.P.) campaigned for Mumia’s execution for over three decades. Even after the authorities have buried him alive in a Pennsylvania prison cell, with his legal appeals effectively exhausted, the fact that Mumia can still gain a hearing for his powerful print and radio commentaries drives the forces of “law and order” into a frenzy. The ongoing vendetta against Mumia and other former members of the Black Panther Party captures how the bourgeoisie is haunted by the spectre of defiance to this system of exploitation and racist oppression.
Mumia and Prison Radio, which broadcasts his commentaries, as well as other prisoners and prisoners rights organizations filed a lawsuit in federal court on November 10 challenging the “Silence Mumia Law.” The lawsuit includes the claim that this gag rule could be invoked to prohibit journalists and organizations from publishing commentaries by Mumia and other prisoners. Civil libertarians and many in the bourgeois media have castigated the legislation as blatantly unconstitutional. “Some victims of terrible crimes will be in a ‘state of mental anguish’ as long as the person who did it to them is alive and breathing,” wrote the Harrisburg Patriot-News (17 October), which asked: “Does ‘breathing’ qualify as ‘conduct’ that’s now subject to court action?” An editorial in the Los Angeles Times (22 October) opposed the law even while expressing relief that in his Goddard address “Abu-Jamal didn’t insist on his innocence or even refer to the crime, except to note that when he resumed his studies he was ‘a man on death row.’ Instead, his speech combined reminiscences of Goddard and commentary on current events, from the war in Gaza to the Supreme Court’s Citizens United decision.”
This is the latest of many attempts to silence Mumia and his defenders. In 1990, a PDC-initiated defense rally in Philadelphia was met by a cop backlash, with the Philly F.O.P. head declaring that all Mumia’s supporters were part of a “misfit terrorist group” who should be put on an “electric couch.” Over the next three years, the PDC and its fraternal organizations in Europe and beyond garnered wider support, significantly from labor organizations representing millions of workers, for Mumia’s cause and spurred other organizations to take up his case. This international support for Mumia rankled the forces pushing for his execution.
In 1994, when National Public Radio (NPR) agreed to run Mumia’s commentaries weekly on its program “All Things Considered,” the F.O.P. launched a national counter-campaign. From the floor of the U.S. Senate, Republican leader Robert Dole called for cutting NPR’s federal funding. Bowing to the pressure, NPR canceled the commentaries. The PDC, along with the Committee to Save Mumia Abu-Jamal, initiated a protest speakout that featured a reading of Mumia’s commentaries by several personalities. Among them was the late actor and political activist Ossie Davis, who was co-chair of the Committee to Save Mumia.
The next year, Mumia came to national prominence with the publication of his first book, Live from Death Row. This selection of powerful commentaries about Mumia’s life, prison and death row was critical in blowing the lid off the cops’ and prosecutors’ Big Lie campaign to slander Mumia as some kind of crazed killer. The forces of reaction hit back with a campaign against the publishing company, which made its money primarily from school textbooks. The publisher lost orders from schools all over the country. A barrage of editorials and op-eds against Mumia appeared in such newspapers as the New York Post, the Washington Post, the Boston Globe and the Philadelphia Daily News, as well as on TV news shows like Dan Rather’s Eye on America on CBS.
It is a good thing that today some of the media have denounced the Mumia gag rule. We note, however, that the bourgeois press played its part in consigning him to a life behind bars by acting as a transmission belt for police/prosecutor lies and refusing to report any of the overwhelming evidence of Mumia’s innocence.
The state authorities who sought to strap Mumia to an execution gurney for three decades want to see him rot in prison, a forgotten man. We are determined that Mumia and other class-war prisoners not be forgotten, which is the purpose of the PDC’s program of support to these prisoners. This program is modeled on the International Labor Defense in the 1920s, which not only provided stipends to class-war prisoners as an expression of solidarity but also gave voice to their fight for freedom. Ever since taking up his case in 1987, we have fought for Mumia’s struggle to be taken up by the multiracial proletariat with the understanding that militant workers, fighters for black freedom and those opposed to U.S. imperialist depredations must have no illusions in the capitalist courts. Mumia must not be silenced! Free him now!
From the Archives of Marxism-“Freedom of the Individual”-By Peter Fryer

Workers Vanguard No. 1056
 


14 November 2014
 
From the Archives of Marxism-“Freedom of the Individual”-By Peter Fryer
 
The article excerpted below elegantly refutes the slander that communism stifles individuality. Its author, Peter Fryer, was one of some 200 British Stalinists won to Trotskyism under the impact of the 1956 Hungarian uprising, a defeated proletarian political revolution against Stalinist misrule of that workers state. “Freedom of the Individual” originally appeared in the August-September 1958 issue of Labour Review, the journal of a British group led by one Gerry Healy. Although the Healyites later revealed themselves to be political bandits, at the time they were putting forward a seemingly orthodox Trotskyist program, attracting high-caliber Marxist thinkers, including Fryer for a brief time. (For more, see “Chronicler of Hungarian Revolution: Peter Fryer, 1927-2006,” WV No. 883, 5 January 2007.) The ellipses within quotations in the article are Fryer’s.
*   *   *
‘We are not communists who want to destroy personal freedom and transform the world into one great barracks or one great sweat-shop. As a matter of fact there are communists who do not care for and want to suppress personal freedom, which in their opinion bars the way to harmony; but we do not want to buy equality at the expense of personal freedom’ (Frederick Engels, Kommunistische Zeitschrift, September 1847).
Capitalism and Human Nature
To liberals no freedom is higher and more precious than the freedom of the individual. Marxists wholeheartedly agree that it is the individual human being who achieves freedom, and not humanity in general. They agree that society as a whole cannot free itself unless every individual is freed. But they take issue with the use of the watchword of individual liberty in opposition to socialism and socialist planning. For they do not think there is any contradiction between the interests of the individual and the interests of a society whose fundamental aim is the satisfaction of people’s material and cultural needs and the enrichment of their lives. They take the view that only under communism will the individual human being be able to develop his potentialities and abilities to the utmost.
Under capitalism the great majority of people have neither leisure, money nor education to develop as all-round human beings. Nor are they encouraged so to foster their individuality. The capitalist system of production, the bourgeois educational system, the barrage of advertising and ready-made ‘culture’ to which the individual is subjected from the cradle to the grave, are not designed to fan into flame the sparks of talent and creative ability that are possessed by all but a tiny proportion of human beings. They are designed to make competent wage-slaves. Capitalist relations of production—the private ownership for private profit of the means of production—cannot bring to the individual wage-worker the freedom that comes through leading a full life, a life packed with many-sided activities and giving the fullest scope to every physical and mental aptitude. They block the way to a full life for the exploited.
Capitalism devastates human nature, dulls and extinguishes the senses, corrupts and brutalizes men as it sucks out profit from their work, rends men into fragments, into half-men, makes labour a burden instead of a joyful and indispensable part of life. It robs men of their heritage of happiness, beauty and knowledge. It takes the warmth and colour out of human relationships and measures every emotion, every delight and every virtue by the yardstick of gold and silver and bits of printed paper and entries in account books.[1]
The individual is not, and cannot be, free under capitalism because he cannot leap out of the world of the market, the world where everything moral and spiritual is bought and sold for cash. It is a world of universal venality, of cynical self-interest. Human labour power; works of art; knowledge; the very conscience and honour of men; truth itself:[2] all become commodities, measured in terms of their market value, accessible to those with money.
To the profiteer the object he is buying or selling, its meaning and importance to human beings, are in themselves of little or no importance compared with the object’s abstract expression in monetary terms. This barren outlook determines and taints every relationship, not only between man and object, but between man and man. Money becomes a fetish: the cash nexus becomes the only significant bond between people. The questions that matter about a fellow human being are not ‘Is he happy?’ or ‘Is he hungry?’ or ‘Is he a good man?’ but ‘Is he rich?’ and ‘Can we do business together?’ and ‘What advantage can I get out of him?’ Those who have this outlook cannot be said to enjoy life: what they enjoy are deals and transactions and money-making. ‘Life’ in bourgeois society means ‘making a living’.
Nor can the wage-worker remain wholly unaffected by this outlook. The very fact that he is forced to sell his labour power, that he must work for someone else in order to live, drains his labour of its sweetness, makes it a dreary burden instead of an essential and beneficial part of living. The life of the individual worker is chopped and divided: there is the part of his life that is not his own, but the boss’s, spent in the factory, where the boss is the aristocrat; and there are the looked-forward-to oases of leisure, the time that belongs to the worker himself....
‘Taylor, of Bethlehem Steel Works fame, has declared that in order to get pig iron loaded most efficiently it is necessary to get men as near like oxen as possible. But men do not grow so: they have to be made. An important part of scientific management is this scientific degradation of men.’[3] The individual is stunted, warped, chained for life to one particular calling, to one particular function, often to one particular tool. In capitalist society what matters is not man as such but particularized man, restricted and conditioned by his special skills: the division of labour is the division of the individual labourer himself.
And this means that men are subjected to their instruments of production, that instead of the producers using and controlling the means of production, the latter use and control the producers. Nor have men control over the disposal of the products which result from their labours; these products become independent forces which overpower their makers in booms and slumps according to the ‘blind’ laws of the market.
The means of production are utilized in such a way as to enslave men and atrophy their faculties. And the exchange of products for profit leads to the concentration of enormous wealth in the hands of a few and the impoverishment of the majority, to economic anarchy and periodical economic ‘blizzards’.
Thus men are not free to determine their own destiny. It is determined for them by forces over which they have no control. In the process men’s individuality is forfeited, is crushed. They lose their individuality because they are dependent on capital. ‘In bourgeois society capital is independent and has individuality, while the living person is dependent and has no individuality.’[4] ‘An economic individualism of motives and aims,’ echoes [American bourgeois philosopher John] Dewey, ‘underlies our present corporate mechanisms, and undoes the individual.[5]
Defenders of and apologists for the capitalist system of society have as little right to speak of the freedom of the individual as they have to speak of any other freedom. Under capitalism human individuality ‘becomes at once a commercial article and the fabric in which money operates’. Capitalism ‘estranges man from nature, from himself, his own active functioning... It is the alienation of man from man.’[6] Capitalism stifles men’s creative spirit, condemning the majority to a life of monotony, drudgery and ugliness—to life in a cage. It puts out the eyes of the painter and cuts out the tongue from the poet who is within each one of us. It butchers human nature on the altar of the machine and calls that progress....
The Decay of Liberalism
The liberal idea of individual liberty is a good example of an idea which is progressive when first put forward, but which begins to play a reactionary role when the circumstances which gave rise to it have changed.
Preoccupation with the individual and his rights began in the seventeenth century, with the rise of the bourgeoisie, whose existence and development as a class depended on the freedom of the individual capitalist to buy, and of the individual proletarian to sell, labour power. The rebellion of the rising bourgeoisie against the economic shackles of feudalism found its political, social and ideological expression in opposition to arbitrary political power, to arbitrary restraints on personal liberty, to the violation of human dignity and to clerical obscurantism. The fight was seen as a struggle between reason and unreason. The class which fashioned liberalism as its intellectual weapon conceived of individual freedom, not as freedom from all restraint, but as freedom under the law,[7] as freedom limited by certain eternal truths and values which were thought to be embodied in a natural law or natural rights derived from human nature. Both the atoms of which matter was composed and the social atoms of which society was composed were governed by rational laws which human reason could grasp and apply. But, as Marx observed, the natural ‘Rights of Man’, the rights belonging to individuals by virtue of their humanity, did not eliminate man the egoist, an individual withdrawn into his private interests, separated from the community. On the contrary, bourgeois society itself appeared in them as an external frame for individuals, as a limitation of their original independence; the only ties by which individuals were held together were natural necessity, material needs, private interests and the conservation of their property.[8]
As developed by the bourgeois intellectuals of the early nineteenth century, the liberal idea of individual freedom remained progressive in an age when the workers were totally deprived of their leisure, when women and children worked in the pits, when there was no legal limit to the working day. These intellectuals supported the struggle for leisure for the industrial workers, as a struggle for time in which people might be free to do, think and say what they liked—provided they were not thereby endangering capitalist society.[9] The liberal ideal could not, and did not, transcend (but rather reflected) the splitting of a man’s life into two parts: his working time, in which he was unfree, a wage-slave, and his leisure, in which he was for a few hours a day an individual shorn of responsibilities, answerable only to himself—an individual temporarily outside of society, and whose ‘freedom’ was enjoyed outside of society. [The 19th century British political economist] Mill, for example, wanted every worker ultimately to have the same leisure as his employer and therefore the same partial freedom from the necessities of social organization as he.
What happened to liberal ideology when capitalism approached its monopoly phase has been well summarized by Hallowell and Laski:
So long as the bourgeoisie remained economically, socially, and politically unsatiated they championed the substantial rights of man. As…monopoly capitalism replaced free enterprise…and as the bourgeoisie acquired a dominant social and political position, they tended to espouse formal equality and formal rights of citizens rather than substantial equality and substantial rights of man.[10]
The earlier liberals released the individual from a type of social organization which restricted his capacity for growth. But the assumption which underlay that release made it in fact valid only for men who were in a position to surmount the conditions of a fiercely competitive industrial society, that is, broadly, the owners of property. The liberty predominantly secured was their liberty; the others came in as residuary legatees of their triumph. And when the men of property had won, they conceived that the campaign was over.... What they did not see was that the new social order their liberalism had built brought with it new problems as intense as any they had solved.... Liberalism…had established a freedom in which, formally and legally, the workers were entitled to share. Actually, they could not, for the most part, share in it because its attainment was predominantly conditioned to the possession of property; and they had no property save in their labour power. When the victors were asked to extend the privileges their new freedom had brought them they were dismayed.[11]
In the period of monopoly capitalism it is precisely the separation of the interests of the individual from those of society, the counterposing of individual freedom to external social necessity and social responsibility, that becomes an ideological weapon for the defence of capitalism and for arousing opposition and hostility to socialism. The social discipline of social planning is held to destroy human personality, to take away the individual’s liberty to ‘live his own life’ and to think and choose for himself. This discipline is represented as being imposed on people against their will.
The liberal who today attacks socialism on these grounds is in fact surrendering all the values that liberalism once championed. He is turning his back on the warping of human individuality and human personality by monopoly capitalism. Whether he is aware of it or not, his claim to ‘freedom of the individual’ is at bottom the claim of the privileged, leisured and rich section of the population to the maintenance of their privileges, leisure and riches, based on ‘the liberty of private property as such, to be uncontrolled in its operations by aught else than the will of the individual possessing it’.[12] Since these privileges, leisure and riches are obtained and maintained for the bourgeoisie and for the intellectuals who serve them only by the exploitation of millions of their fellow human beings, what the modern liberal is really demanding is freedom for an élite....
The Individual and Socialism
The task of socialism is to lay the indispensable basis for the teeming abundance of necessities and what are today called luxuries that must be achieved before men may receive according to their needs. The social discipline of socialist planning alone can free men from the jungle of capitalism. Even with bureaucratic distortions [as in the Stalinist-ruled Soviet Union], socialist planning is able to achieve a great deal. With these distortions eliminated socialism will harness the creative energies of millions. Real socialism does not impose economic plans on people ‘from above’. The individual helps to draw up, administer and fulfil the plan; by so doing he not only helps to make everybody else’s life better, but also improves his own life. The individual cannot free himself from the capitalist swamp by his own unaided efforts, but only in active co-operation with millions of others. Together they are fired with the vision of a new life and a new society. Together they work to achieve them. To accomplish the socialist reconstruction of the world is not to mould the individual to the requirements of an abstract ‘society’. It is to reshape the social system to the requirements of the individuals who make it up. This implies planning. It implies discipline, endeavour, sacrifice, voluntarily undertaken. But this alone is the way to make men free from class exploitation and class oppression. ‘The outcome of socialism is...a human individualism as opposed to class individualism.’[13]...
The view that men who are hungry, or poor, or insecure, or exploited, or unemployed, or homeless, or oppressed, are not free, that freedom from these social evils is the foundation of human liberty, is to be found well before the advent of Marxism. It was held by Shelley:
What art thou, Freedom? Oh! could slaves
Answer from their living graves
This demand, tyrants would flee
Like a dream’s dim imagery:
         *   *   *
For the labourer thou art bread
And a comely table spread
From his daily labour come
In a neat and happy home.
Thou art clothes, and fire, and food
For the trampled multitude:
No—in countries that are free
Such starvation cannot be
As in England now we see.[
14]
If by ‘England’ we mean also the British colonies in Africa and Asia, the argument summed up in these lines is wholly true today, when for hundreds of millions of Asians and Africans the problem of individual liberty is before everything else the problem of finding enough food to keep the individual alive another day. Moreover it is recognized by many of those concerned about the growth of revolutionary movements in what are called the ‘under-developed’ regions as by far the most difficult argument for imperialism to answer. An editorial in the Manchester Guardian, for example, came to the conclusion that the advocates of ‘Western freedom’ must address themselves, not to the masses of the people of Asia, but to the intellectual élite there, for only this enlightened minority could understand the meaning of the ‘freedom in ideas and freedom of debate’ that the West had to offer.
Offer a starving man liberty or a packet of sandwiches, it is said, and he will naturally choose sandwiches. But the classes to whom our appeal is addressed are not actually starving, though they may be commendably disturbed about how many of their countrymen are in this plight. The middle classes and intelligentsia of Free Asia can still be attracted by the ideals of liberty...[15]
But socialism does not make real liberty, liberty without quotation marks, stop at freedom from hunger. What it does do is expose the hypocrisy of capitalist ‘freedom’, which denies the fundamental freedoms to the colonial peoples, and hypocritically prates about ‘freedom in ideas and freedom of debate’ though it can no more permit free discussion and exchange of ideas in the colonies, when those ideas challenge imperialism, than it can adequately feed the millions it oppresses. Real socialism offers not merely material prosperity, but is also a powerful stimulus to intellectual ferment. Even with major bureaucratic distortions and defects, a workers’ State has taught tens of millions in the central Asian republics to read and write, so opening for them the gates to the world of ideas and culture. And, as even [British pseudo-socialist William Angus] Sinclair admits, ‘one reason for the appeal of communism to the Asiatic and the African...is that it promises an industrialized culture with a higher standard of living to groups that have remained intact and continue to feel as groups; whereas at present the Western powers can only provide an industrialized culture which admittedly offers a higher standard of living, but in which a man feels an isolated and lost individual. Whatever else they give him it does not include what is essential for his happiness.’[16]
Cherishing and fostering individual ability, socialism will elevate the individual to a position of far greater real importance and give him far greater social responsibility than capitalism can ever do. To run society in a conscious, planned way cannot but call forth the utmost personal initiative, imagination, enterprise, zeal and creative ability from each individual. Liberty to choose where and how one can best take part in the general social activity, to discuss that activity both in its general aspects and its local details, to have one’s own suggestions and criticisms discussed, means that the individual is no longer an insignificant cog in a vast, impersonal, exploiting machine, but a vital and conscious part of a great collective endeavour whose central aim is the improvement, elevation and ennoblement of human life.
Now while this is already a tremendous advance on the stifling of personal initiative and creativeness by capitalism, it does not yet solve the problem of the splitting and stunting of the individual. This problem is solved only in the course of a long transition to communist society.
The individual becomes free in the full sense of the word only when he is able to take out of society’s store exactly what he needs to develop all his capacities to the full; when dull and arduous work is abolished and a new attitude to work as a joyful and indispensable part of life has grown up; when the distinctions between intellectual and manual labour no longer exist and all workers are raised to the level of engineers, technicians, scientists and artists; when the hours of socially necessary labour have been shortened to something like four hours a day or less, enabling the individual to ‘work’, play, study and take a full part in running society. Of all these requisites, none is more important than the shortening of the hours of labour, the ‘fundamental premise’, as Marx observed, for the flourishing of ‘the true realm of freedom’.[17] The individual becomes really free, in fact, only when men have achieved complete conscious social control over their entire economic development—complete control over the utilization of their means of production and the disposal of their social product. This establishes truly human conditions of existence, in which ‘the free development of each is the condition for the free development of all’.[18]

1. In his Adult Interests (New York, 1935) Dr Edward L. Thorndike gave the cash payments which men and women would take to do certain normally repugnant things. He claimed to find that the average woman would practise cannibalism for 750,000 dollars, but the average man would do so for 50,000. The women tested would renounce hope of life after death for 10 dollars, but the men wanted 1,000. The men would become intoxicated for 25 dollars, but the women demanded 98. Other ‘money equivalents’ were given for blindness, temporary insanity, eating beetles and earthworms, choking a stray cat to death, cutting a pig’s throat and spitting on a crucifix and on pictures of Charles Darwin, George Washington and one’s mother. Dr Thorndike has been described as ‘the Nestor of American psychologists’. Back
2. ‘The best test of truth,’ according to Mr Justice Holmes’s epigram, ‘is the power of the thought to get itself accepted in the competition of the market’ (Dissenting opinion in Abrams v. U.S., 250 U.S. 616 (1919)). Back
3. [R. M.] Fox, [The Triumphant Machine: A Study of Machine Civilization (1928),] p. 5. Back
4. Karl Marx and Frederick Engels, Selected Works, vol. i (1950), p. 46. Back
5. [John] Dewey, [Individualism Old and New (1931),] p. 57. Back
6. Marx, Economic and Philosophical Manuscripts, quoted Modern Quarterly, vol. v, no. 1, p. 14, Winter 1949-50. Back
7. ‘Freedom,’ wrote Voltaire, ‘exists in being independent of everything but law’ (Pensées sur l’administration publique). Back
8. See D. Rjazanov, ed., Marx-Engels Gesamtausgabe, part i, vol. i, I (Frankfurt, 1927), p. 595. Back
9. ‘No one pretends,’ wrote John Stuart Mill, ‘that actions should be as free as opinions. On the contrary, even opinions lose their immunity when the circumstances in which they are expressed are such as to constitute their expression a positive instigation to some mischievous act. An opinion that corn-dealers are starvers of the poor, or that private property is robbery, ought to be unmolested when simply circulated through the Press, but may justly incur punishment when delivered orally to an excited mob assembled before the house of a corn-dealer, or when handed about among the same mob in the form of a placard’ (On Liberty (Everyman edition, Utilitarianism; Liberty; Representative Government, 1954), p. 114). Back
10. John H. Hallowell, The Decline of Liberalism as an Ideology With Particular Reference to German Politico-Legal Thought (Berkeley and Los Angeles, 1943), p. 14. Back
11. J. Laski, The Decline of Liberalism (1940), pp. 13-14. Back
12. E. Belfort Bax and J. Hiam Levy, Socialism and Individualism (n.d. [1904]), p. 10. Back
13. Bax and Levy, op. cit. p. 28. Back
14. The Masque of Anarchy. Back
15. Manchester Guardian, January 10, 1956. Back
16. Sinclair, [Socialism and the Individual: Notes on Joining the Labour Party (1955)], pp. 146-7. Back
17. Capital, vol. iii (Calcutta, 1946), p. 652. Back
18. Marx and Engels, Selected Works, vol. i, p. 51. Back