Friday, January 18, 2013

V. I. Lenin

Letters From Afar



LETTERS FROM AFAR


FIRST Letter

The First Stage of the First Revolution

[1]

The first revolution engendered by the imperialist world war has broken out. The first revolution but certainly not the last.
Judging by the scanty information available in Switzer land, the first stage of this first revolution, namely, of the Russian revolution of March 1, 1917, has ended. This first stage of our revolution will certainly not be the last.
How could such a “miracle” have happened, that in only eight days—the period indicated by Mr. Milyukov in his boastful telegram to all Russia’s representatives abroad—a monarchy collapsed that had maintained itself for centuries, and that in spite of everything had managed to maintain itself throughout the three years of the tremendous, nation-wide class battles of 1905–07?
There are no miracles in nature or history, but every abrupt turn in history, and this applies to every revolution, presents such a wealth of content, unfolds such unexpected and specific combinations of forms of struggle and alignment of forces of the contestants, that to the lay mind there is much that must appear miraculous.
The combination of a number of factors of world-historic importance was required for the tsarist monarchy to have collapsed in a few days. We shall mention the chief of them.
Without the tremendous class battles and the revolutionary energy displayed by the Russian proletariat during the three years 1905–07, the second revolution could not possibly have been so rapid in the sense that its initial stage was completed in a few days. The first revolution (1905) deeply ploughed the soil, uprooted age-old prejudices, awakened millions of workers and tens of millions of peasants to political life and political struggle and revealed to each other—and to the world—all classes (and all the principal parties) of Russian society in their true character and in the true alignment of their interests, their forces, their modes of action, and their immediate and ultimate aims. This first revolution, and the succeeding period of counter-revolution (1907–14), laid bare the very essence of the tsarist monarchy, brought it to the “utmost limit”,exposed all the rottenness and infamy, the cynicism and corruption of the tsar’s clique, dominated by that monster, Rasputin. It exposed all the bestiality of the Romanov family—those pogrom-mongers who drenched Russia in the blood of Jews, workers and revolutionaries, thoselandlords, “first among peers”, who own millions of dessiatines of land and are prepared to stoop to any brutality, to any crime, to ruin and strangle any number of citizens in order to preserve the“sacred right of property” for themselves and their class.

Without the Revolution of 1905–07 and the counter-revolution of 1907–14, there could not have been that clear “self determination” of all classes of the Russian people and of the nations inhabiting Russia, that determination of the relation of these classes to each other and to the tsarist monarchy, which manifested itself during the eight days of the February-March Revolution of 1917. This eight-day revolution was“performed”, if we may use a metaphorical expression, as though after a dozen major and minor rehearsals; the “actors” knew each other, their parts, their places and their setting in every detail, through and through, down to every more or less important shade of political trend and mode of action.
For the first great Revolution of 1905, which the Guchkovs and Milyukovs and their hangers-on denounced as a “great rebellion”, led after the lapse of twelve years, to the “brilliant”, the “glorious”Revolution of 1917—the Guchkovs and Milyukovs have proclaimed it“glorious” because it has put them in power (for the time being). But this required a great, mighty and all-powerful “stage manager”, capable, on the one hand, of vastly accelerating the course of world history, and, on the other, of engendering world-wide crises of unparalleled intensity—economic, political, national and international. Apart from an extraordinary acceleration of world history, it was also necessary that history make particularly abrupt turns, in order that at one such turn the filthy and blood-stained cart of the Romanov monarchy should be overturned at one stroke.

This all-powerful “stage manager”, this mighty accelerator was the imperialist world war.
That it is a world war is now indisputable, for the United States and China are already half-involved today, and will be fully involved tomorrow.
That it is an imperialist war on both sides is now likewise indisputable. Only the capitalists and their hangers-on, the social-patriots and social-chauvinists, or—if instead of general critical definitions we use political names familiar in Russia—only the Guchkovs and Lvovs, Milyukovs and Shingaryovs on the one hand, and only the Gvozdyovs, Potresovs, Chkhenkelis, Kerenskys and Chkheidzes on the other, can deny or gloss over this fact. Both the German and the Anglo-French bourgeoisie are waging the war for the plunder of foreign countries and the strangling of small nations, for financial world supremacy and the division and redivision of colonies, and in order to save the tottering capitalist regime by misleading and dividing the workers of the various countries.
The imperialist war was bound, with objective inevitability, immensely to accelerate and intensify to an unprecedented degree the class struggle of the proletariat against the bourgeoisie; it was bound to turn into a civil war between the hostile classes.
This transformation has been started by the February–March Revolution of 1917, the first stage of which has been marked, firstly, by a joint blow at tsarism struck by two forces: one, the whole of bourgeois and landlord Russia, with all her unconscious hangers-on and all her conscious leaders, the British and French ambassadors and capitalists, and the other,the Soviet of Workers’ Deputies, which has begun to win over the soldiers’ and peasants’deputies.[2]
These three political camps, these three fundamental political forces—(1) the tsarist monarchy, the head of the feudal landlords, of the old bureaucracy and the military caste; (2) bourgeois and landlord-Octobrist-Cadet Russia, behind which trailed the petty bourgeoisie (of which Kerensky and Chkheidze are the principal representatives); (3) the Soviet of Workers’ Deputies, which is seeking to make the entire proletariat and the entire mass of the poorest part of the population its allies—these three fundamental political forces fully and clearly revealed themselves even in the eight days of the “first stage”and even to an observer so remote from the scene of events as the present writer, who is obliged to content himself with the meagre foreign press dispatches.

But before dealing with this in greater detail, I must return to the part of my letter devoted to a factor of prime importance, namely, the imperialist world war.
The war shackled the belligerent powers, the belligerent groups of capitalists, the “bosses” of the capitalist system, the slave-owners of the capitalist slave system, to each other with chains of iron. One bloody clot—such is the social and political life of the present moment in history.
The socialists who deserted to the bourgeoisie on the outbreak of the war—all these Davids and Scheidemanns in Germany and the Plekhanovs, Potresovs, Gvozdyovs and Co. in Russia—clamoured loud and long against the “illusions” of the revolutionaries, against the “illusions” of the Basle Manifesto, against the “farcical dream” of turning the imperialist war into a civil war. They sang praises in every key to the strength, tenacity and adaptability allegedly revealed by capitalism—they, who had aided the capitalists to “adapt”, tame, mislead and divide the working classes of the various countries!
But “he who laughs last laughs best”. The bourgeoisie has been unable to delay for long the revolutionary crisis engendered by the war. That crisis is growing with irresistible force in all countries, beginning with Germany, which, according to an observer who recently visited that country, is suffering “brilliantly organised famine”, and ending with England and France, where famine is also looming, but where organisation is far less “brilliant”.
It was natural that the revolutionary crisis should have broken outfirst of all in tsarist Russia, where the disorganisation was most appalling and the proletariat most revolutionary (not by virtue of any special qualities, but because of the living traditions of 1905). This crisis was precipitated by the series of extremely severe defeats sustained by Russia and her allies. They shook up the old machinery of government and the old order and roused the anger ofall classes of the population against them; they embittered the army, wiped out a very large part of the old commanding personnel, composed of die-hard aristocrats and exceptionally corrupt bureaucratic elements, and replaced it by a young, fresh, mainly bourgeois, commoner, petty-bourgeois personnel. Those who, grovelling to the bourgeoisie or simply lacking backbone, howled and wailed about “defeatism”, are now faced by the fact of the historical connection between the defeat of the most backward and barbarous tsarist monarchy and the beginning of the revolutionary conflagration.

But while the defeats early in the war were a negative factor that precipitated the upheaval, the connection between Anglo-French finance capital, Anglo-French imperialism, and Russian Octobrist-Cadet capital was a factor that hastened this crisis by the directorganisation of a plot against Nicholas Romanov.
This highly important aspect of the situation is, for obvious reasons, hushed up by the Anglo-French press and maliciously emphasised by the German. We Marxists must soberly face the truth and not allow ourselves to be confused either by the lies, the official sugary diplomatic and ministerial lies, of the first group of imperialist belligerents, or by the sniggering and smirking of their financial and military rivals of the other belligerent group. The whole course of events in the February-March Revolution clearly shows that the British and French embassies, with their agents and “connections”, who had long been making the most desperate efforts to prevent “separate” agreements and a separate peace between Nicholas II (and last, we hope, and we will endeavour to make him that) and Wilhelm II, directly organised a plot in conjunction with the Octobrists and Cadets, in conjunction with a section of the generals and army and St. Petersburg garrison officers, with the express object ofdeposing Nicholas Romanov.
Let us not harbour any illusions. Let us not make the mistake of those who—like certain O.C. supporters or Mensheviks who are oscillating between Gvozdyov-Potresov policy and internationalism and only too often slip into petty-bourgeois pacifism—are now ready to extol “agreement” between the workers’ party and the Cadets, “support”of the latter by the former, etc. In conformity with the old (and by no means Marxist) doctrine that they have learned by rote, they are trying to veil the plot of the Anglo-French imperialists and the Guchkovs and Milyukovs aimed at deposing the “chief warrior”, Nicholas Romanov, and putting more energetic, fresh and more capable warriors in his place.

That the revolution succeeded so quickly and—seemingly, at the first superficial glance—so radically, is only due to the fact that, as a result of an extremely unique historical situation, absolutely dissimilar currents, absolutely heterogeneous class interests,absolutely contrary political and social strivings havemerged, and in a strikingly “harmonious” manner. Namely, the conspiracy of the Anglo-French imperialists, who impelled Milyukov, Guchkov and Co. to seize power for the purpose of continuing the imperialist war, for the purpose of conducting the war still more ferociously and obstinately, for the purpose of slaughtering fresh millions of Russian workers and peasants in order that the Guchkovs might obtain Constantinople, the French capitalists Syria, the British capitalists Mesopotamia, and so on. This on the one hand. On the other, there was a profound proletarian and mass popular movement of a revolutionary character (a movement of the entire poorest section of the population of town and country) for bread, for peace, for real freedom.
It would simply be foolish to speak of the revolutionary proletariat of Russia “supporting” the Cadet-Octobrist imperialism, which has been“patched up” with English money and is as abominable as tsarist imperialism. The revolutionary workers were destroying, have already destroyed to a considerable degree and will destroy to its foundations the infamous tsarist monarchy. They are neither elated nor dismayed by the fact that at certain brief and exceptional historical conjuncturesthey were aided by the struggle of Buchanan, Guchkov, Milyukov and Co. to replace one monarch by another monarch, also preferably a Romanov!
Such, and only such, is the way the situation developed. Such, and only such, is the view that can be taken by a politician who does not fear the truth, who soberly weighs the balance of social forces in the revolution, who appraises every “current situation” not only from the standpoint of all its present, current peculiarities, but also from the standpoint of the more fundamental motivations, the deeper interest-relationship of the proletariat and the bourgeoisie, both in Russia and throughout the world.

The workers of Petrograd, like the workers of the whole of Russia, self-sacrificingly fought the tsarist monarchy—fought for freedom, land for the peasants, and for peace, against the imperialist slaughter. To continue and intensify that slaughter, Anglo-French imperialist capital hatched Court intrigues, conspired with the officers of the Guards, incited and encouraged the Guchkovs and Milyukovs, and fixed up a complete new government, which in fact did seize powerimmediately the proletarian struggle had struck the first blows at tsarism.
This new government, in which Lvov and Guchkov of the Octobrists and Peaceful Renovation Party,[3] yesterday’s abettors of Stolypin the Hangman, controlreally important posts, vital posts, decisive posts, the army and the bureaucracy—this government, in which Milyukov and the other Cadets[4] are more than anything decorations, a signboard—they are there to deliver sentimental professorial speeches—and in which the Trudovik[5] Kerensky is a balalaika on which they play to deceive the workers and peasants—this government is not a fortuitous assemblage of persons.
They are representatives of the new class that has risen to political power in Russia, the class of capitalist land lords and bourgeoisie which has long been ruling our country economically, and which during the Revolution of 1905–07, the counter-revolutionary period of 1907–14, and finally—and with especial rapidity—the war period of 1914–17, was quick to organise itself politically, taking over control of the local government bodies, public education, congresses of various types, the Duma, the war industries committees, etc. This new class was already “almost completely” in power by 1917, and therefore it needed only the first blows to bring tsarism to the ground and clear the way for the bourgeoisie. The imperialist war, which required an incredible exertion of effort, so accelerated the course of backward Russia s development that we have “at one blow” (seemingly at one blow) caught up with Italy, England, and almost with France. We have obtained a “coalition”, a “national” (i.e., adapted for carrying on the imperialist slaughter and for fooling the people)“parliamentary” government.

Side by side with this government—which as regards thepresent war is but the agent of the billion-dollar “firm” “England and France”—there has arisen the chief, unofficial, as yet undeveloped and comparatively weak workers’ government, which expresses the interests of the proletariat and of the entire poor section of the urban and rural population. This is the Soviet of Workers’Deputies in Petrograd, which is seeking connections with the soldiers and peasants, and also with the agricultural workers, with the latter particularly and primarily, of course, more than with the peasants.
Such is the actual political situation, which we must first endeavour to define with the greatest possible objective precision, in order that Marxist tactics may he based upon the only possible solid foundation—the foundation of facts.
The tsarist monarchy has been smashed, but not finally destroyed.
The Octobrist-Cadet bourgeois government, which wants to fight the imperialist war “to a finish”, and which in reality is the agent of the financial firm “England and France”, is obliged to promise the people the maximum of liberties and sops compatible with the maintenance of its power over the people and the possibility of continuing the imperialist slaughter.
The Soviet of Workers’ Deputies is an organisation of the workers, the embryo of a workers’ government, the representative of the interests of the entire mass of the poor section of the population, i.e., of nine-tenths of the population, which is striving for peace, breadand freedom.
The conflict of these three forces determines the situation that has now arisen, a situation that is transitional from the first stage of the revolution to the second.
The antagonism between the first and second force is notprofound, it is temporary, the result solely of the present conjuncture of circumstances, of the abrupt turn of events in the imperialist war. The whole of the new government is monarchist, for Kerensky’s verbal republicanism simply cannot be taken seriously, is not worthy of a statesman and,objectively, is political chicanery. The new government, which has not dealt the tsarist monarchy the final blow, has already begun to strike a bargain with the landlord Romanov Dynasty. The bourgeoisie of the Octobrist-Cadet type needs a monarchy to serve as the head of the bureaucracy and the army in order to protect the privileges of capital against the working people.

He who says that the workers must support the new government in the interests of the struggle against tsarist reaction (and apparently this is being said by the Potresovs, Gvozdvovs. Chkhenkelis and also, allevasiveness notwithstanding, by Chkheidze) is a traitor to the workers, a traitor to the cause of the proletariat, to the cause of peace and freedom. For actually, precisely this new government isalready bound hand and foot by imperialist capital, by the imperialist policy of war and plunder, has already begun to strike bargain (without consulting the people!) with the dynasty, is already working to restore the tsarist monarchy, is already soliciting the candidature of Mikhail Romanov as the new kinglet, is already taking measures to prop up the throne, to substitute for the legitimate (lawful, ruling by virtue of the old law) monarchy a Bonapartist, plebiscite monarchy (ruling by virtue of a fraudulent plebiscite).
No, if there is to lie a real struggle against the tsarist monarchy, if freedom is to be guaranteed in fact and not merely in words, in the glib promises of Milyukov and Kerensky, the workers must not support the new government; the government must “support” the workers! For the only guarantee of freedom and of the complete destruction of tsarism lies in arming the proletariat, in strengthening, extending and developing the role, significance and power of the Soviet of Workers’ Deputies.
All the rest is mere phrase-mongering and lies, self-deception on the part of the politicians of the liberal and radical camp, fraudulent trickery.
Help, or at least do not hinder, the arming of the workers, and freedom in Russia will be invincible, the monarchy irrestorable, the republic secure.
Otherwise the Guchkovs and Milyukovs will restore the monarchy and grant none, absolutely none of the “liberties” they promised. All bourgeois politicians in all bourgeois revolutions “fed” the people and fooled the workers with promises.

Ours is a bourgeois revolution, therefore, the workers must support the bourgeoisie, say the Potresovs, Gvozdyovs and Chkheidzes, as Plekhanov said yesterday.
Ours is a bourgeois revolution, we Marxists say, therefore the workers must open the eyes of the people to the deception practised by the bourgeois politicians, teach them to put no faith in words, to depend entirely on their own strength, their own organisation, their own unity, and their own weapons.
The government of the Octobrists and Cadets, of the Guchkovs and Milyukovs, cannot, even if it sincerely wanted to (only infants can think that Guchkov and Lvov are sincere), cannot give the people either peace, bread, or freedom.
It cannot give peace because it is a war government, a government for the continuation of the imperialist slaughter, a government ofplunder, out to plunder Armenia, Galicia and Turkey, annex Constantinople, reconquer Poland, Courland, Lithuania, etc. It is a government bound hand and foot by Anglo-French imperialist capital. Russian capital is merely a branch of the world-wide “firm” which manipulateshundreds of billions of rubles and is called “England and France”.
It cannot give bread because it is a bourgeois government. At best, it can give the people “brilliantly organised famine”, as Germany has done. But the people will not accept famine. They will learn, and probably very soon, that there is bread and that it can be obtained, but only by methods that do not respect the sanctity of capital and landownership.
It cannot give freedom because it is a landlord and capitalist government which fears the people and has already begun to strike a bargain with the Romanov dynasty.
The tactical problems of our immediate attitude towards this government will be dealt with in another article. In it, we shall explain the peculiarity of the present situation, which is a transition from the first stage of the revolution to the second, and why the slogan, the“task of the day”, at this moment must he: Workers, you hare performed miracles of proletarian heroism, the heroism of the people, in the civil war against tsarism. You must perform miracles of organisation, organisation of the proletariat and of the whole people, to prepare the way for your victory in the second stage of the revolution.

Confining ourselves for the present to an analysis of the class struggle and the alignment of class forces at this stage of the revolution, we have still to put the question: who are the proletariat’sallies in this revolution?
It has two allies: first, the broad mass of the semi-proletarian and partly also of the small-peasant population, who number scores of millions and constitute the overwhelming majority of the population of Russia. For this mass peace, bread, freedom and land areessential It is inevitable that to a certain extent this mass will be under the influence of the bourgeoisie, particularly of the petty bourgeoisie, to which it is most akin in its conditions of life, vacillating between the bourgeoisie and the proletariat. The cruel lessons of war, and they will be the more cruel the more vigorously the war is prosecuted by Guchkov, Lvov, Milyukov and Co., willinevitably push this mass towards the proletariat, compel it to follow the proletariat. We must now take advantage of the relative freedom of the new order and of the Soviets of Workers’ Deputies toenlighten and organise this mass first of all and above all. Soviets of Peasants’ Deputies and Soviets of Agricultural Workers—that is one of our most urgent tasks. In this connection we shall strive not only for the agricultural workers to establish their own separate Soviets, but also for the propertyless and poorest peasants to organise separately from the well-to-do peasants. The special tasks and special forms of organisation urgently needed at the present time will be dealt with in the next letter.
Second, the ally of the Russian proletariat is the proletariat of all the belligerent countries and of all countries in general. At present this ally is to a large degree repressed by the war, and all too often the European social-chauvinists speak in its name—men who, like Plekhanov, Gvozdyov and Potresov in Russia, have deserted to the bourgeoisie. But the liberation of the proletariat from their influence has progressed with every month of the imperialist war, and the Russian revolution willinevitably immensely hasten this process.


With these two allies, the proletariat, utilising the peculiarities of the present transition situation, can and will proceed, first, to the achievement of a democratic republic and complete victory of the peasantry over the landlords, instead of the Guchkov-Milyukov semi-monarchy, and then to socialism, which alone can give the war-weary people peace, bread and freedom.
N. Lenin
Written on March 7 (20), 1917Published according to a typewritten copy verified with the Pravda text
Published in Pravda Nos. 14 and 15, March 21 and 22, 1917


LETTERS FROM AFAR



Notes


[1]The Pravda editors deleted about one-fifth of the first letter. The cuts concern chiefly Lenin’s characterisation of the Menshevik and Socialist-Revolutionary lenders as conciliators and flunkeys of the bourgeoisie, their attempts to hide from the people the fact that representatives of the British and French governments helped the Cadets and Octobrists secure the abdication of Nicholas II, and also Lenin’s exposure of the monarchist and imperialist proclivities of the Provisional Government, which was determined to continue the predatory war.
[2]Lenin here refers to the Petrograd Soviet of Workers’ Deputies, which emerged in the very early days of the February Revolution. Elections to the Soviet began spontaneously at individual factories and within a few days spread to all the factories in the capital. On February 27 (March 12), before the Soviet had assembled for its first meeting, the Menshevik liquidators K. A. Gvozdyov and B. 0. Bogdanov, and Duma members N. S. Chkheidze, M. I. Skobelev and others proclaimed themselves the Provisional Executive Committee of the Soviet in an attempt to bring it under their complete control. At its first meeting, in the evening of the same day, the Soviet formed a Presidium, composed of Chkheidze, Kerensky and Skobelev who, together with A. G. Shlyapnikov, N. N. Sukhanov and Y. M. Steklov, made up the Executive Committee. Provision was made for inclusion of representatives of the central and Petrograd committees of the socialist parties. The Socialist-Revolutionaries were at first opposed to the organisation of the Soviet, but subsequently delegated their representatives, V. A. Alexandrovich, V. M. Zenzinov and others.
The Soviet proclaimed itself the or an of the workers and soldiers, and up to the first Congress or soviets (June 1917) was factually an all-Russian centre. On March 1 (14) the Executive Committee was extended to include soldiers’ deputies. among them F. F. Linde, A. I. Paderin and A. D. Sadovsky.
The Bureau of the Executive Committee was composed among others, of N. S. Chkheidze, Y. M. Steklov, B. 0. Bogdanov, __PRINTERS_P_407_COMMENT__ 27* P. ?. Stu&chat;ka, P. A. Krasikov, K. A. Gvozdyov, N. S. Chkheidze and A. F. Kerensky were delegated to represent the Soviet on the Duma Committee.
On February 28 (March 13), the Soviet issued its Manifesto to the Population of Petrograd and Russia. It called on the people to rally around the Soviet and take over the administration of local affairs. On March 3 (16), the Soviet appointed several commissions—on food, military affairs, public order and the press. The latter commission provided the first editorial board of Izvestia, composed of N. D. Sokolov, Y. M. Steklov, N. N. Sukhanov and K. S. Grinevich; V. A. Bazarov and B. V. Avilov were added somewhat later.
Meetings of the Executive Committee were attended, in a consultative capacity, by the Social-Democratic members of all the four State Dumas, five representatives of the Soldiers’ Commission, two representatives of the Central Trade Union Bureau, representatives of the district Soviets, the Izvestia editorial board, and other organisations.
The Soviet appointed special delegates to organise district Soviets and began the formation of a militia (100 volunteers for every 1,000 workers).
Though leadership of the Soviet was in the hands of compromising elements, the pressure of the militant workers and soldiers compelled it to take a number of revolutionary measures—the arrest of tsarist officials, release of political prisoners, etc.
On March 1 (14), the Soviet issued its “Order No. 1 to the Petrograd Garrison”. It played a very big part in revolutionising the army. Henceforth all military units were to be guided in their political actions solely by the Soviet, all weapons were to be placed at the disposal and under the control of company and battalion soldiers’ committees, orders issued by the Provisional Committee of the State Duma were to be obeyed only if they did not conflict with the orders of the Soviet, etc.
But at the crucial moment, on the night following March 1 (14), the compromising leaders of the Soviet Executive voluntarily turned over power to the bourgeoisie: they endorsed the Provisional Government composed of representatives of the bourgeoisie and landlords. This was not known abroad, since papers standing to the left of the Cadets were not allowed out of the country. Lenin learned of the surrender of power only when he returned to Russia.
[3]Octobrists—members of the Union of October Seventeen, a counter revolutionary party formed after promulgation of the tsar’s Manifesto of October 17 (30), 1905. It represented and upheld the interests of the big bourgeoisie and of the landlords who ran their estates on capitalist lines. Its leaders were A. I. Guchkov, a big Moscow manufacturer and real estate owner, and M. V. Rodzyanko, a rich land lord. The Octobrists gave their full support to the tsar’s home and foreign policy and in the First World War joined the “Progressist bloc”, a sham opposition group demanding responsible government, in other words, a government that would enjoy the confidence of the bourgeoisie and landlords. The Octobrists became the ruling party after the February Revolution and did everything they could to ward off socialist revolution. Their leader, Guchkov, was War Minister in the first Provisional Government. Following the Great October Socialist Revolution, the party became one of the main forces in the battle against Soviet power.
The party of Peaceful Renovation was a constitutional-monarchist organisation of the big bourgeoisie and landlords. It took final shape in 1906 following the dissolution of the First Duma. It united the “Left” Octobrists and “Right” Cadets and its chief leaders were P. A. Heiden, N. N. Lvov, P. P. Ryabushinsky, M. A. Stakhovich, Y. N. and G. N. Trubetskoi, D. N. Shipov. Like the Octobrists, it sought to safeguard and promote the interests of the industrial and commercial bourgeoisie and of the landlords who ran their estates along capitalist lines. In the Third Duma the party joined with the so-called Party of Democratic Reforms to form the Progressist group.
[4]Cadets—the name derives from the Constitutional-Democratic Party, the chief party of the Russian liberal-monarchist bourgeoisie. Founded in October 1905, it was composed chiefly of capitalists, Zemstvo leaders, landlords and bourgeois intellectuals. Prominent in the leadership were P. N. Milyukov, S. A. Muromtsev, V. A. Maklakov, A. I. Shingaryov, P. B. Struve and F. I. Rodichev. The Cadets became the party of the imperialist bourgeoisie and in the First World War actively supported the tsarist government’s predatory policies and in the February Revolution tried to save the monarchy. The dominant force in the Provisional Government, they followed a counter-revolutionary policy inimical to the people but advantageous to U.S., British and French imperialism. Implacable enemies of Soviet power, the Cadets had an active part in all the armed counter-revolutionary actions and foreign intervention campaigns. Most of their leaders emigrated after the defeat of the counter-revolutionary forces and continued their anti-Soviet and counter-revolutionary work abroad.
[5]Trudovik—member of the Trudovik group in the State Dumas, formed in April 1906 by petty-bourgeois democrats—peasants and intellectuals of the Narodnik persuasion. The group wavered between the Cadets and the revolutionary Social-Democrats, and in the First World War most of its members adopted a social-chauvinist position.
The Trudoviks spoke for the rich peasants, the kulaks, and after the February Revolution actively supported the Provisional Government. One of their representatives, Zarudny, became Minister of Justice following the July events and directed the police campaign against the Bolsheviks. After the October Revolution the Trudoviks sided with the counter-revolutionary forces.
Spartacist Canada No. 175
Winter 2012/2013

SYC Educational: An Introduction to a Marxist Worldview

Harper's War on Science, Native Peoples

Young Spartacus Pages

We print below, edited for publication, a wide-ranging presentation by comrade Nevin Morrison on the Marxist approach to science, religion and environmentalism delivered at a September 20 Spartacus Youth Club class in Vancouver.



This class has been billed as a talk about Marxism versus religion, but more broadly I want to deal with Marxism and science, so I’ll start by talking about some of the current attacks on science and scientific research. In Canada, these have recently targetted climate science, as the government campaigns to make Canada an “energy superpower,” including through massive polluting and trampling on the rights of Native peoples. Our approach to these questions is based on what Marxists call dialectical materialism, as opposed to the idealism of religion and of other political viewpoints. This may seem abstract, but we’ll see that in fact it is key to understanding how Marxism addresses the injustice and oppression that permeate capitalist society.

So far, Harper’s Conservatives have tried to be discreet about their ties to various religious, anti-science nuts in order to not scare off moderate votes. This party is riddled with Christian fundamentalists who need to be kept on a short leash to avoid embarrassing comments on abortion, homosexuality, evolution, other religious and ethnic groups, and who knows what else. But the religious right has reason to feel they have their guy in power.

One of Harper’s first acts was to axe even the inadequate national childcare program negotiated by the previous government, forcing more women to stay at home or leave their children with relatives. Harper has cut funding to numerous social services impacting women, and the Tories’ “foreign aid” plan for maternal health in underdeveloped countries denies funding for abortion, something reminiscent of George Bush’s cutting of condom distribution under USAID. Most recently, in an attempt to open the door to new attacks on abortion rights, Conservative MP Stephen Woodworth put forward a motion in parliament aimed at “reviewing” the definition of when human life begins.

The oil companies have to be pretty happy with Harper too, after he backed out of Canada’s commitment to the Kyoto Protocol which, while of dubious benefit to the environment, could have seriously reduced the competitiveness of Alberta’s massive oil sands developments with their staggering carbon emissions. The government has sought to push forward massive pipeline projects, especially Enbridge’s Northern Gateway, through shortcutting the review process for new developments. The Harper Tories have also attempted to steamroll opposition—mainly that of environmentalists and Native peoples, though frankly at least in B.C. the pipelines aren’t very popular with anyone—by tarring them as foreign-funded radicals. The government has committed extra cash to auditing environmental charities to discourage political activity, while they’ve had the RCMP spying on the Yinka Dene Alliance, a coalition of B.C. Natives opposing the pipelines.

Harper & Co. have further sought to undercut opposition by muzzling government scientists and dismantling government-funded research that has helped to establish the reality of global warming and continues to monitor carbon emissions. This July more than 1,000 scientists and supporters held a protest on Parliament Hill, exposing cuts to basic research with a mock funeral for the “death of evidence.” Targets for government cuts have also included programs that don’t fit with the Conservative social agenda, such as Vancouver’s Insite safe injection site, despite extensive research proving its benefits. At the same time, the Tories have abolished the long-form census, which provided demographic data to support various social programs, replacing it with a voluntary survey which statisticians warn will not provide representative data.

The broader context for all this reactionary, anti-scientific nonsense here and elsewhere is the counterrevolutionary destruction of the Soviet Union in the early 1990s. For more than seven decades, despite the bureaucratic degeneration that came with the rise of Stalinism, the Soviet workers state stood as a living testament to the possibility of humanity taking control of its fate, free from the pernicious oversight of any God or religious authorities. Since its destruction, religious backwardness and superstition have been on the rise not just in the former Soviet Union but internationally. In the United States, for example, a recent survey found that 51 percent of adults believe God created humans in their present form within the last 10,000 years. In Canada it’s 22 percent, which is bad enough!

Marxism and Religion

Where did religion come from? Many millennia ago, as hunters and gatherers at the mercy of the forces of nature, we needed a system of explanations for natural occurrences. We came up with mysticism and religion to explain the world, give the individual a role in it and provide consolation. While it may still make some people feel better, mystical explanations are no longer needed for natural phenomena. Indeed, compared to modern science, religion has no more explanatory power than theories of UFOs and space aliens. We would do well today to emulate the French mathematician and scientist Laplace who, asked by Napoleon why he left out any mention of God from his book on celestial physics, proudly answered, “I had no need of this hypothesis.”

With the rise of class-divided society, religion took on the additional role of propping up the ruling class. It promoted the “divine right” of kings and consoled peasants and workers about their miserable struggle for existence by promising a better life in the next world—“pie in the sky when you die.” As the revolutionary leader V.I. Lenin observed, “impotence of the exploited classes in their struggle against the exploiters just as inevitably gives rise to the belief in a better life after death as impotence of the savage in his battle with nature gives rise to belief in gods, devils, miracles, and the like” (“Socialism and Religion,” 1905).

With the Protestant Reformation of the 1500s and 1600s and the Enlightenment in the century that followed, the domain of religion was trimmed back quite a bit in the interests of the emerging class of merchants and capitalists, the bourgeoisie. As a prop to the aristocracy and as the world’s largest landlord, the Catholic church got in the way of bourgeois aspirations, and natural science became a weapon for the bourgeoisie in this struggle.

The rationalist, scientific ideology of the Enlightenment challenged all existing authority and suited the purposes of the rising bourgeoisie in its struggle against the old regime. Of course, more than ideology was needed to overthrow the kings and priests. It took bourgeois-democratic revolutions in countries such as England and France to clear the road for the development of the capitalist system. The emergence of industry in turn demanded the further advancement of science, which to this day serves the bourgeoisie by increasing efficiency of production and discovering new ways of exploiting natural resources, not to mention people.

The parts of the world that had not undergone this modernization were sooner or later overrun by the ones that did. With the rise of imperialist capitalism, America, Japan and a handful of European countries came to exploit and hold back the development of entire continents, where many elements of pre-capitalist traditions and religious obscurantism continue today. This can be seen particularly in the oppression of women through the veil, dowry, “honour killings” and so on. Many of our opponents, even those claiming to be Marxist such as the International Socialists, falsely invoke “anti-imperialism” to embrace Islam in an opportunist adaptation to retrograde, non-working-class forces. We genuine Marxists oppose all religion as, in Karl Marx’s words, “the opium of the people,” and look to the example of the Bolsheviks who, in making the Russian Revolution, worked to win women in particular and workers and peasants in general away from religion to a liberating and scientific worldview.

Armed with socialist ideas and a scientific outlook, the class-conscious, urban working class will be able to throw aside religious prejudices and prescriptions and struggle for a better life here on earth. As Marxists, we fight for the separation of church and state—a basic, though unfortunately always partial, gain of the revolutions which formed modern capitalism. You can see its partial nature, for example, in the existence of a government-funded Catholic school system in many parts of Canada. We fight for universal, free, secular education.

We consider religion to be a private matter in relation to the state. No one should receive any special privileges or punishment for their religious beliefs or lack thereof. The state should not interfere in religious matters, just as the church should stay out of civil affairs. Marriage and divorce, for example, should be simple civil matters.

To break the hold of religion, the conditions must be created to replace it. The masses must be educated in historical materialism, the workings of nature and society, and the role of religion. But the issue can only be fundamentally addressed once the working class has swept away the capitalist profit system. We can look to the example of the Bolsheviks in Russia after the workers revolution of 1917, when they sought to undermine religion through education campaigns while weakening the church through the complete separation of church and state. Institutions like education and marriage were removed from the clutches of the priests and church property was appropriated for social use. It was necessary to deal with the higher clergy who openly supported the White Army in trying to overthrow the workers government in the Civil War. But the Bolsheviks under Lenin and Trotsky did not outlaw religion, which would only have created martyrs and driven more backward layers of the population into the arms of the priests.

Marxism and Science

Why does the working class need science? In one sense, for the same reasons the capitalists do. Socialism will never be built on the basis of primitive technology at a lower level than capitalism. To provide for the needs of all, it must be more efficient than capitalism. The overthrow of the bourgeoisie and the establishment of a state-owned economy, key prerequisites for socialism, are powerful tools to this end. Witness even the highly bureaucratic Chinese workers state, which has greatly outperformed the capitalist world in economic growth. But the only road to the all-round economic and social advance for all of humanity lies through world socialist revolution. An international socialist economy would require far greater energy production than capitalism just to begin modernizing the Third World, where billions live in desperate poverty. As Lenin angularly put it, communism is soviet power plus electrification.

Marxism itself is a methodology of social science—a means to understand society and history, as well as to act on it. It is based on dialectical materialism. As one of the readings for this class explained, materialism recognizes “that the world exists in reality; it was not created within the realm of the human mind.” And dialectics signifies “that the essence of our world (indeed our universe) is matter in motion. All things exist not in stasis but in a process of development. An analogy is the difference between a still photograph and a motion picture” (“In Defense of Marxism and Science,” Workers Vanguard No. 971, 7 January 2011).

This may seem rather obvious—that the world exists and changes—but from birth we are led to accept that the social structures and norms in this class-divided society are basically static: some people own the factories and others work in them, some rule and others are ruled, by right, sometimes with God brought in to bless the whole arrangement. With dialectical materialism, as Friedrich Engels explained, “a method [was] found of explaining man’s ‘knowing’ by his ‘being,’ instead of, as heretofore, his ‘being’ by his ‘knowing’” (Anti-Dühring, 1878). This allows us to find the source of the world’s injustice and oppression not in bad ideas or a few bad people, but in the economic relations and the political system that has grown out of those relations.

Origins of Our Species and Society

Marx considered Charles Darwin’s theory of evolution essential to a materialist view of the world. After reading Darwin’s work, he wrote that it “is most important and suits my purpose in that it provides a basis in natural science for the historical class struggle” (“Marx to Ferdinand Lassalle,” 16 January 1861). Darwin’s theory was the key to understanding not only the origin of species and our species in particular, but also the rise of civilizations. In his excellent short essay entitled “The Part Played by Labour in the Transition from Ape to Man,” Engels argues that, contrary to the views of his day, the development of the human brain was driven by tool use and the development of speech was driven by social labour, i.e., the need to work together.

The Soviet psychologist Lev Vygotsky extended this aspect of Engels’ work in the 1920s and ’30s with experiments demonstrating the centrality of tool use to learning and showing that language in particular is socially constructed. Evolution creates the capacity for individual development, as in other species, and a high degree of flexibility. From that starting point, the human mind and even the physical brain are shaped largely by social processes occurring after birth. Scientists elsewhere have begun to catch up in recent decades with evidence of neuroplasticity in children, the shaping of the brain itself by learning. As Marx observed, “It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness” (A Contribution to the Critique of Political Economy, 1859).

The capitalist ruling class and its ideologues have taken every opportunity to divide workers and the oppressed with claims for the supposed genetic or biological superiority of one race, colour or gender over another, thereby sabotaging prospects for uniting against their rule. See, for example, the pseudo-scientific studies of Philippe Rushton and of Richard Herrnstein and Charles Murray. In fact, the categories of race and gender are constructs of class society that are implanted in us from the culture that surrounds us. While some differences in abilities may exist in early childhood (such as a differential in spatial relations versus language skills between genders), humans are much more the same than they are different. Racist, anti-woman pseudo-science exists for the purposes of a capitalist class that reviles racial and ethnic minorities and fosters chauvinism in order to divide the working class.

In a later work, The Origin of the Family, Private Property and the State (1884), Engels goes on to analyze the rise of civilization. In brief, he argues that the development of agriculture from the previous hunter-gatherer societies created a surplus product beyond what was needed for subsistence, thus freeing part of the population for other pursuits. The question is then posed, who gets the surplus? From that point on, the history of all societies becomes, as Marx and Engels famously declared in the Communist Manifesto, the history of class struggles. Throughout history, slaves have fought with their masters, serfs with their lords, workers with their bosses, to decide who will get that surplus. Institutions of force—ultimately the state—were created to shore up the ruling class. At the same time, the family, which subordinates women to men, developed to ensure the inheritance of private property.

As the mode of production has changed from hunting and gathering to slavery, feudalism and ultimately capitalism, wars and revolutions have brought corresponding changes in the ruling class and its state. The product of all of this development has been a world capitalist system based on nation states, which grew explosively to exploit markets and resources around the globe, and has since begun to stagnate and decay.

Marxism and Environmentalism

It is a common misconception that capitalism is synonymous with consumerism and the limitless expansion of wealth through technology. Also common, especially among environmentalists, is the view that the problem with capitalism is an unsustainable “First World lifestyle” of big cars, big houses and the like; thus, they typically advocate the education of consumers to want less. The fact is that for countless millions of workers and oppressed people, the “First World lifestyle” is simply poverty. And why should anyone be against the best possible living standards for all? The capitalist system, despite all its triumphant rhetoric about “progress,” is actually a brake on development because the profit motive inherently condemns production to chaos.

Environmentalism can only take society backwards. Unable to look beyond the capitalist framework, its promoters are left with only liberal, idealist and even reactionary answers like corporate social responsibility and lowering the aspirations of the Third World masses, i.e., reinforcing their oppression. The more radical environmentalists glorify Native American and other hunter-gatherer and early agricultural societies as supposedly a sustainable alternative to industrialization and capitalism. Some even advocate a reversion to pre-industrial “labour-intensive technologies” to provide jobs and supposedly reduce resource consumption. The hunter-gatherer is romanticized as living close to nature, understanding it and acting to preserve it.

Of course, hunter-gatherers did live close to nature—and suffered from hunger and short lifespans. Moreover, such societies were perfectly capable of causing deforestation, soil erosion, animal extinctions and all-round misuse of resources. Lower population densities made such behaviour perhaps more viable than it is today. At modern levels of population densities, we need centralized economic planning, scientific knowledge and the most advanced industrial and agricultural techniques to ensure the well-being of our species.

What limitations exist to the future expansion of material production, and the concrete nature of such limits, cannot be accurately judged within the framework of the capitalist system. We do know that even current technology is more than adequate to provide food and shelter for everyone. Yet, as famine plagues many countries, farmers are still paid not to grow food because higher prices mean higher profits. The environmental preoccupation with “consumerism” notwithstanding, the major problems of capitalism are not overproduction and overconsumption but rather underproduction and underconsumption. We need to produce more to meet human needs, but capitalism will only produce for those who can afford to pay for it.

To look at the capitalists’ squandering of natural resources and degradation of the environment in the interests of profit, one could easily conclude—as most ecologists do—that advanced industrial technology is inherently destructive. But technological considerations do not exist apart from class society. The organization of industrial production under capitalism necessarily leads to the degradation of the environment because the capitalist firms are motivated solely by maximizing profits. It’s not that corporate presidents and CEOs are necessarily malicious people who hate clean air and water. Their job, though, is to make money for their owners and shareholders—that’s what businesses are for. Cleaning up pollution and minimizing waste does not increase profits. This is the logic of capitalism at its most basic.

The Northern Gateway pipeline project is a prime example of how this capitalist drive for profit goes up against the interests and needs of workers and the oppressed. It only shows the irrationality of capitalism that such an inefficient and expensive energy source as the oil sands is made viable by monopolistic restrictions on supply inflating prices. The route, which has been chosen to save money, winds through extremely inhospitable terrain to a port which can be accessed only through narrow shipping channels subject to major storms, even though safer—but more expensive—routes are possible. Along with the environmental risk comes the contempt for the life and safety of workers that is the norm in capitalist industry, as the BP Gulf of Mexico disaster of 2010 showed once again.

Capitalist corporations are more than willing to take such risks for the payoff of billions of dollars in profits in their pockets. For the rest of us, the payoff from this pipeline is not so attractive: only a handful of permanent new jobs, higher gas prices and a tiny share to Native groups with claims on territory along the pipeline route. This project is not a dirty and dangerous exception to the norm of the capitalist market, as many of its opponents would claim, but goes to the modus operandi of the capitalist system: production for profit. Capitalists only respond to human needs, protect against pollution and so on where these happen to coincide with the drive for profit.

And capitalism definitely cannot guarantee Native rights. As we note in our Programmatic Theses,

“The Trotskyist League/Ligue trotskyste demands that whatever residual rights Native peoples have been able to maintain, whether through treaty agreements or otherwise, be respected. In some cases, treaty rights and land claims run up against socially useful developments like railways, hydroelectric projects and oil pipelines. The aboriginal peoples should receive generous compensation for any deprivation of land or disruption of activity, based on completely consensual agreement. Only a workers government will guarantee these conditions.”

—“Who We Are, and What We Fight For” (1998)

Pipelines are indeed necessary to transport fuel. In this case, however, we solidarize with the Native peoples of the area, who are vehemently opposed to the Northern Gateway project and rightly maintain that such a development must be negotiated, not imposed. We are also not indifferent to its other deleterious effects. As Marxists, our opposition of course differs from that of the environmentalists, who are skeptical at best toward any oil-related projects. We also condemn the China-bashing of many opponents of the pipeline, for instance John Bennet, the Executive Director of the Sierra Club Canada, who rants about “oil for the Chinese” and demands an “Energy Plan for Canadians” (rabble.ca, 25 July). For its part, the Yinka Dene Alliance, whose outlook differs vastly from both the Beijing Stalinists’ and our own, captured the hypocrisy of the bourgeois outcry over “human rights” abuses in China by issuing a letter to President Hu Jintao in February that called on him to chastise Canadian rulers for their brutal oppression of Natives.

The Need for Workers Revolution

So what does a Marxist alternative offer? Certainly not a decrease in technology or production, but a total transformation in the use to which it is put. The key is production for social use rather than private profit—much of the world’s population does not have their basic needs met, not from any scarcity of materials or labour, but because they don’t have the money to pay. An increase in the application of the science we have and the development of new technology will liberate our productive capacity and eliminate economic scarcity, laying the basis for the disappearance of classes and the withering away of the state. Such a qualitative development of the world’s productive forces for the benefit of all can only be achieved in an internationally planned, socialist economy.

The qualitative superiority of a collectivized, planned economy over capitalist anarchy was demonstrated in practice by the historical experience of the Soviet Union. Even given the tremendous bureaucratic distortions due to the parasitic Stalinist bureaucracy, the USSR was able to construct an advanced industrial economy almost from the ground up. And they did it twice—after the Civil War of 1918-20 and again after the massive destruction of World War II. What made this possible was the 1917 Russian Revolution, which took the factories and other means of production out of the hands of the capitalist class.

The Russian Revolution demonstrated in practice the ability of the working class to take state power and construct a modern industrial society in which workers had access to medicine, science, education and culture. As one example of such accomplishments, the Soviet Union instituted a system of polytechnical education to allow students to receive not just training in a trade, which you might get if you are lucky in a capitalist country, but a well-rounded academic and technical education. Such an approach, on the basis of the higher industrial productivity of an international socialist society compared to capitalism, can begin to overcome the division between manual and intellectual labour, agricultural and industrial labour. As Friedrich Engels put it, “productive labour, instead of being a means of subjugating men, will become a means of their emancipation, by offering each individual the opportunity to develop all his faculties, physical and mental, in all directions and exercise them to the full—in which, therefore, productive labour will become a pleasure instead of being a burden” (Anti-Dühring).

The revolutionary Marxist solution to degradation of the environment has as its necessary precondition workers socialist revolutions in the advanced capitalist countries of North America, West Europe and Japan. To the contrary, the environmentalist framework accepts the inviolability of capitalist class rule, with production driven by profit and wealth monopolized by a tiny bourgeois ruling class. The solutions environmentalism offers are either reactionary, back-to-nature utopias, or a liberal reformist perspective of begging the capitalists for more farsighted policies. Thus, joined by the NDP, many environmentalists advocate such schemes as cap-and-trade and carbon taxes, for which workers will pay the price. As Marxists we fight for a society that will provide more, not less, for the working people and the impoverished masses of the world.

When production is planned and directed at human need, decisions can be made about using different technologies—nuclear power, oil sands extraction and so forth—based on what is good for all of us. It will surely be necessary to generate more power and produce more goods, at least initially, but decisions about how to do so and manage the ecological consequences can be made by means of workers democracy and in the service of humanity.

Moreover, the development of communism will likely be accompanied by a downward drift in population, which will make a better standard of living possible in the long run. Evidence of this can already be seen under capitalism in the industrially advanced countries of the world, such as Canada, where economic and technological advancement has brought a substantial reduction in the birthrate. Under communism, both the division between town and country and economic dependence on the family will be overcome. No longer will poor peasants or agricultural workers be compelled to have more children in order to ensure enough manpower to work the land. Human beings will have far greater mastery over both their natural and social environments.

The continued prevalence of the superstitions, ignorance and bigotry of the Dark Ages—fostered by sundry leaders of the advanced industrial capitalist societies—is dramatic evidence of the decay of the capitalist system. Such backwardness and irrationality is mirrored in petty-bourgeois fads like faith healing, astrology and hostility to science and technology. That fulfillment of the most basic human needs is a luxury reserved to those who can pay the price, and that it comes at the cost of poisoning the resources we need to support future generations—this calls for a fundamental change. Socialist revolution will make modern technique, science, culture and education available to all, with a corresponding explosion in creative human energy. As Engels proclaimed in his widely publicized pamphlet, “Socialism: Utopian and Scientific” (1880):

“Man’s own social organisation, hitherto confronting him as a necessity imposed by nature and history, now becomes the result of his own free action. The extraneous objective forces that have hitherto governed history pass under the control of man himself. Only from that time will man himself, more and more consciously, make his own history—only from that time will the social causes set in movement by him have, in the main and in a constantly growing measure, the results intended by him. It is the ascent of man from the kingdom of necessity to the kingdom of freedom.”
Spartacist Canada No. 174
Fall 2012

The Communist Party of Canada and the Quebec National Question

Part One: The 1920s

We print below the first part of an edited presentation by comrade Charles Galarneau at the Twelfth National Conference of the Trotskyist League/Ligue trotskyste, held in the summer of 2011. The presentation was part of a panel on the stance of the Canadian left toward the Quebec national question from the 1920s to the 1950s.

Inspired by the Russian workers revolution of October 1917, led by the Bolshevik Party of V.I. Lenin and Leon Trotsky, the Communist Party of Canada (CPC) was founded in 1921. Its clear intent was to build a Bolshevik vanguard organization on Lenin’s model, in order to lead a workers revolution to victory. Much of the party’s work in its early years was powerful and even admirable. A useful account of this history is provided by Ian Angus in Canadian Bolsheviks: The Early Years of the Communist Party of Canada (1981). However, these early pioneers of revolutionary Marxism failed to grapple with the national question in this country, i.e., the oppression of Quebec in an Anglo-dominated Canada.

Crucial to the Bolsheviks’ victory in the 1917 Revolution was their defense of the right to self-determination for the many nationalities trapped in the tsarist “prison house of peoples.” This was an integral part of the Bolsheviks’ struggle for world socialist revolution leading to a communist society in which the rise of international productive forces brings about the dissolution of all nation-states. The Bolsheviks could not have won influence over Russia’s multinational working class, to say nothing of the urban petty bourgeoisie and rural peasant masses, without being the best champions of the just causes of the myriad oppressed nationalities of the Russian empire. This was particularly true during World War I (1914-18), when most of the “official” socialist parties descended into the grossest national chauvinism, backing their own ruling classes in the first great interimperialist conflict.

The Bolshevik position on the national question was summed up by Lenin in “The Right of Nations to Self-Determination” (1914):

“In this situation, the proletariat of Russia is faced with a twofold or, rather, a two-sided task: to combat nationalism of every kind, above all, Great-Russian nationalism; to recognise, not only fully equal rights for all nations in general, but also equality of rights as regards polity, i.e., the right of nations to self-determination, to secession. And at the same time, it is their task, in the interests of a successful struggle against all and every kind of nationalism among all nations, to preserve the unity of the proletarian struggle and the proletarian organisations, amalgamating these organisations into a close-knit international association, despite bourgeois strivings for national exclusiveness.”

The Leninists’ aim was to get the national question off the agenda, to counterpose to all variants of bourgeois nationalism an appeal to the workers for international unity in their class struggle.

As comrade Galarneau lays out below, the opportunity for the early Canadian Communist Party to eventually draw the correct lessons on the national question from the Bolsheviks’ experience was to be foreclosed by the Stalinist political counterrevolution. Following the defeats of workers revolutions elsewhere in Europe between 1918 and 1923, a conservative, nationalist bureaucracy, with J.V. Stalin at its head, had by 1924 usurped political power from an exhausted and demoralized Soviet proletariat.

The Bolsheviks’ revolutionary, internationalist policies began to be reversed. The dogma of “socialism in one country” proclaimed by Stalin in late 1924 was to become synonymous with the sellout of countless revolutionary opportunities abroad in the coming decades, as the Stalinists came to pursue an illusory “peaceful coexistence” with the rapacious imperialist powers. Along with the other parties of the Communist International (Comintern), the Canadian CP became a servile machine for the implementation of the bureaucracy’s futile attempts to appease world imperialism, and a promoter of class collaboration with its own bourgeoisie.

But the Stalinist degeneration of the international Communist movement met strong resistance around the globe as Communist leaders and working-class cadres from America to France, from Poland to China joined the fight to continue Lenin’s road. In Canada, founding CPC leaders Maurice Spector and Jack MacDonald were among those won to the Left Opposition led by Trotsky (see “How Stalinism Wrecked the Communist Party of Canada,” SC No. 77, Winter 1989/90).

The Left Opposition opposed the nationalist reformist program of Stalinism and sought to preserve and extend the gains of the Russian Revolution which had been betrayed but not yet overthrown. The Trotskyists fought for a political revolution to oust the bureaucracy and restore workers democracy and an internationalist leadership to the Soviet Union, while standing in unconditional defense of the conquests of the October Revolution against capitalist counterrevolution. Among its many crimes, the Stalinist bureaucracy came to replace revolutionary internationalism and defense of oppressed peoples with the crudest Great Russian nationalism and chauvinism.

In Canada, the Trotskyists were expelled from the CPC starting in 1928. Eventually—by the late 1930s—these comrades were able to find their way to correctly advocate the right of self-determination for Quebec, and they made persistent efforts to establish an organizational expression of authentic communist politics among the Québécois proletariat.

Building on that tradition, from our inception in 1975, the Trotskyist League has vigorously upheld the Québécois’ right to independence. Following extensive internal discussion, recognizing that the national animosities within the Canadian state had come to constitute a decisive barrier to the development of anti-capitalist class consciousness, we have since 1995 advocated the exercise of that right. Independence for Quebec would help clear the way for united struggle by the working class of the whole continent against the capitalist system that threatens the future of all humanity.

Part one of this presentation covers the early history of the socialist movement in Quebec and, in particular, the stance toward Quebec of the CPC from its origins to the late 1920s.





Today we will look at political events and characters that shaped a fascinating period in the history of the left in Canada and Quebec. From the Great Depression of the early thirties until 1947, the Communist Party of Canada recruited in Montreal hundreds of young francophone working-class men and women, workers in longshore, transit, rail yards, city works, clothing, tobacco, the building trades, etc. Together with their anglophone, largely Jewish comrades in the Montreal branches of the CPC, they played a leading role in building the industrial trade unions of Quebec, which remain powerful to this day. A reflection of their success was the two election victories in Montreal of the only-ever Communist MP in the House of Commons.

In spite of their party’s profound Stalinist deformations, many of these activists believed with burning hearts in the defense and emulation of the Soviet socialist “motherland.” On top of their trade-union activities, their belief and propagation of communism as they understood it earned them the most severe repression then meted out anywhere in Canada. They had their offices and homes raided, they were thrown in jail, religious family and friends would pressure them to quit.

They stuck it out through all of this, with slow incremental recruitment building up to about 500 francophone members by the mid-1940s. These were typified by a smart and strapping young electrician named Henri Gagnon, who was to become the recognized leader of this group and later the prime target of CPC Stalinist leader Tim Buck’s Anglo-chauvinist and bureaucratic manoeuvres. Indeed, in the end they were practically all lost by the party not because of state repression or the pressure of the Catholic church. These determined leftists walked away thanks to the Communist Party’s reactionary position on the Quebec national question.

We will cover the origins and development of this position. We will speak more of the CPC’s history in Quebec. And we will paint portraits of extraordinary characters, all of whose political trajectories, though in different fashions, ended in tragic waste. First however, let’s turn the clock back even further, to look at the Montreal left prior to the founding of the Communist Party, indeed, prior to the 1917 Bolshevik Revolution, and in particular to a man who could or should have been a great early leader of communism in Quebec—but never was.

Pre-History: Albert St-Martin and the Early Socialists in Quebec

A significant industrial proletariat did not emerge in Montreal until the late 19th century. Working-class revolts occurred as far back as the building of the Lachine canal in the 1840s. A number of Montreal workers had also participated in the 1837 Lower Canada Patriote Rebellion, a bourgeois-nationalist revolt that was brutally crushed by the British. While largely rural, this Rebellion also swept the streets of Montreal. At one demonstration, Wolfred Nelson, an English doctor, Patriote and ardent champion of the rights of the oppressed French Canadian population, roared at a crowd that they should seize thousands of dollars from John Molson Jr.’s outlandish mansion on Sherbrooke Street. (Incidentally, the Rebellion was saluted by a special address of solidarity from the Chartist London Working Men’s Association, “To the People of Canada.”)

In the second half of the 19th century, Montreal started to draw massive numbers of poor Québécois pushed out of the countryside by rural population growth and the mechanization of agriculture. Greater Montreal grew sixfold between 1870 and 1930, when it reached a population of one million. Many others fled to the industrial regions of Ontario and the U.S. eastern seaboard, including, among others, the Québécois parents of legendary Beat writer Jack Kerouac. In Montreal, along with immigrants from Ireland and Eastern and Southern Europe, they became factory hands in the rapidly growing industries owned by the city’s Anglo capitalist masters. In contrast to the palaces and clubs of Westmount and Pine Avenue (and the fairly cool digs of Outremont), the working-class slums spreading all around the old city saw the reign of poverty, overcrowded tenements and early death.

Appalled at this state of affairs, in the 1890s a young clerk at the Montreal municipal courthouse decided to dedicate his life to ending the oppression of the working masses. Albert St-Martin was born in 1865 in the working-class borough of Sainte-Marie, near the Molson breweries and around where we now find the Jacques-Cartier bridge and Radio-Canada tower (the construction of the latter having caused the razing of the Sainte-Marie district). At the courthouse, St-Martin sought to help the poor and the illiterate with complex legal documents. He had the mind of an internationalist: he learned Esperanto and became a supporter of the international socialist movement. In 1904, he was a founding leader of the first workers party, the Parti Ouvrier, in Montreal. In the next decade, he would go on to lead the Quebec branch of the Socialist Party of Canada.

Albert St-Martin was a prominent leader of the movement against conscription in Montreal in 1917. He was also an orator at many other public protests. He definitely maintained nationalist leanings, as can be seen in his participation with reactionary nationalists such as Henri Bourassa (the founder of Le Devoir) in a protest movement against opening businesses on Sundays, which was anathema to the Catholic church. Yet he was deeply anti-clerical and a fervent atheist, which would bring him into innumerable conflicts with the church and the state.

St-Martin was over 50 years old when the 1917 Russian Revolution struck victory. He showed his colours in a searing 1920 indictment against imperialist intervention into the young Soviet republic. In his pamphlet “T’as menti” (You Lied), he stated that after having sought to isolate Soviet Russia, the bourgeoisie aimed:

“through Associated Press dispatches, through the writings and speeches of its prostitutes, through its newspapers, its governments, its clergy, its animated flicks, in a word through all the means of propaganda at its disposal, to build a campaign of denigration, of lies, of odious slanders, of charges of every imaginable crime against the Soviet Republic of Russia.”

— quoted in Marcel Fournier, Communisme et Anticommunisme au Québec 1920-1950 (1979) (our translation)

Speaking of the dictatorship of the bourgeoisie, he added: “This dictatorship will disappear the day the bourgeoisie disappears, melted in the future, sole and only class: the workers of the earth.”

I could not find any clear documentation of the relationship of the fledgling Communist Party of Canada with Albert St-Martin in the early 1920s. They certainly were aware of each other, although St-Martin was probably not present at any of the early conferences of the party. Tim Buck’s later claim that St-Martin had briefly been a member but had to be expelled for “bourgeois nationalism” is almost certainly false. What is undisputed is that in 1923 St-Martin asked for a charter for his Quebec group directly to the Communist International. He was rebuffed for the valid Leninist notion of “one state power, one revolutionary party”—the need for a centralized political force of the proletariat to take on and defeat the centralized force of the bourgeoisie. I don’t know if this episode reflected his own nationalist leanings, or just an understandably poor grasp of Leninist party building. Probably a little bit of both. Whatever the case, it doesn’t sound like the early Canadian CP ever made much of an effort to bring him on board—and they certainly never attempted to win him away from whatever nationalist leanings he had through a correct exposition of the Leninist position on the national question. As we will see, they had no such understanding themselves.

In 1925, St-Martin founded the Université Ouvrière, modelled on the English-language Montreal Labor College, which then-Communist Party leader Michael Buhay and others had founded a few years before. St-Martin refused to fuse the Université with the CP organization, but he never stopped his supporters from joining the CPC. During the 1920s, the school effectively became the training ground for the first generation of francophone party cadres. An eclectic place, reflecting an eclectic founder, the Université held classes on everything from the Russian Revolution to anti-clericalism and astronomy, through to lectures on the virtues of free love (St-Martin was also a fervent advocate of women’s rights). In the late 1920s, according to Marcel Fournier, there were reports that St-Martin was sympathetic to the struggle of Leon Trotsky’s Left Opposition within the Communist Party of the Soviet Union.

In 1933, at age 68 and still an activist, St-Martin was brutally beaten by fascist youths in Montreal. He fell victim to an anti-Communist state witchhunt in that same year, convicted of “blasphemous libel” under Section 198 of the Canadian Criminal Code for articles which appeared in Spartakus, a newspaper of the unemployed. He died a forgotten and broken man in 1947, then in his eighties.

I do not know what St-Martin and the Socialist Party he led could have brought in terms of numbers to a young CP organization in Quebec in the early 1920s. More research is needed on that. I don’t know much about his relation to the early trade unions either, though I know he had some. What I do know is that if the early, revolutionary Canadian CP had had a correct, Leninist approach to the Quebec national question, it would have had a great chance of winning St-Martin and/or some of his supporters. Communism could thus have become a serious factor in Quebec very early on, especially in the cosmopolitan, industrial city of Montreal.

For Leninists, the point is to find the way to best break the hold of chauvinism and nationalism, to turn workers against their exploiters and open the road to socialist revolution. In Canada, that meant standing forthrightly against the repressive chauvinism of the dominant Anglo-Canadian rulers and championing the right of self-determination for the oppressed Québécois nation while calling on Québécois workers to oppose their “own” nationalist leaders, who were then tied closely to the Catholic church. But the early Communists didn’t have such an approach, to say the least, and our movement has paid dearly for that.

The Early CPC and the National Question

The elites of Quebec also reacted to the Russian Revolution, but with absolute hostility and fear. Among other things, in 1921 the clergy helped found the Catholic union federation, the Confédération des Travailleurs Catholique du Canada, in direct reaction to workers’ radicalization around the world. And the anti-Communist laws of both the federal and provincial governments were no less brutal than the later ones under the reactionary rule of Maurice Duplessis. Even with the best political tools at its disposal, Communism faced an uphill battle in Quebec. So let’s look at the tools that the early CPC was working with.

As comrades know, the Communist Party of Canada was founded by 22 delegates in Guelph, Ontario in June 1921. There were no Québécois (or “French Canadians” as they said then) in that group, and no indication that the Quebec question was brought up in any form. The following December, a preliminary conference assembled in Toronto in preparation for the creation of a legal party, the Workers Party. Michael Buhay came in from Montreal and spoke to the issue of recruiting francophones, but mostly in negative terms: “Our difficulty is French Canadians who are Reds, we cannot get them to work, they think all we need to do is sing the Internationale three times every Sunday” (Workers Guard, 17 December 1921, cited in Bernard Gauvin, Les Communistes et la Question Nationale au Québec, 1981). He then expressed some optimism in recruiting a few of those singing Frenchmen anyway.

Later in the 1920s, the party finally did recruit a handful of Québécois. A sporadic newspaper called l’Ouvrier Canadien published 12 issues between 1927 and 1931, with content very similar to that of the CPC’s newspaper, the Worker. The Communist Party members in Quebec remained overwhelmingly anglophone, or at least not francophone. In 1924 federal government reports put the total membership in Montreal at about 100, mostly Jewish.

The Quebec national question hardly came up at all from those founding conferences until 1929. According to Gauvin, who studied the party documentation in detail, when it did, either in congresses or in the pages of the Worker, it was usually a variation on the theme of how difficult it was to recruit French Canadian members. At best, they occasionally recognized the economic oppression of the francophone workers of Quebec, but never even hinted at an analysis based on the Leninist understanding of the national question. They never referred to Quebec as a nation.

Stalinism Wrecks the CPC

From the outset, the CPC and the Comintern had unambiguously and accurately characterized Canada as an imperialist power. But in 1925, as the anti-revolutionary politics of Stalinism began to take hold, this understanding was overthrown. Consistent with the dogma of “socialism in one country,” the Comintern had begun to seek alliances internationally with a supposed “progressive bourgeoisie.”

In keeping with this, the CPC adopted its terrible line for “Canadian independence,” declaring that Canada was still a colony of Great Britain. This “independence” was sought, alternatively or simultaneously, from Britain and/or the U.S. This statement by Tim Buck in the Worker (21 March 1925) is typical (note that this position was shared by the entire leadership, including future Trotskyists Maurice Spector and Jack MacDonald):

“In their [the Canadian bourgeoisie’s] fight for complete independence from Downing Street, the Communists of Canada will help them with all their might. Having won independence, however, when they attempt to turn over Canada, lock, stock, and barrel, to Wall Street, they will find in us their bitterest opponents. Independence is only a step for each of us. For the dominant economic interests it is a step toward Americanization. To us the Communists, it is a step towards a Workers’ and Farmers’ Republic.”

— quoted in Norman Penner, The Canadian Left: A Critical Analysis (1977)

This is very wrong on many levels. Most importantly, it 1) incorrectly paints Canada as some kind of oppressed neocolony, and 2) from there takes the wrong position (even if it were a neocolony!) of a “strategic united front” with the Canadian bourgeoisie. As Penner notes, this position had hardly anything to do with even a deformed version of Leninism, but a lot more to do with bourgeois Canadian nationalists such as the then well-known J.S. Ewart.

For the purpose of this presentation, however, the key point is that it was the “oppression” of Canada that the CPC was now concerned with. It appears from this that the poor recruitment of francophones had little to do with the French Canadians’ lack of a work ethic, but much to do with the CPC’s capitulation to Canadian nationalism and ignorance of, and/or indifference to, Quebec’s actual national oppression.

As Ian Angus recounts in Canadian Bolsheviks, the Canadian CP was at first left largely untouched by the anti-Trotsky campaigns taking place elsewhere in the Stalinized Communist International. Indeed, the pages of the Worker, edited by Spector, maintained a conspicuous silence on the anti-Trotsky campaign. The rest of the Canadian leadership acquiesced to this with the notable exception of the one nascent Stalinist among the party leaders, Tim Buck. This situation did not last forever of course, as 1928 saw the expulsion of Spector, along with James P. Cannon and his supporters in the U.S. party, shortly after they openly began to fight for Leon Trotsky’s Left Opposition.

It was Cannon, Spector and their comrades around Trotsky, co-leader with Lenin of the October Revolution, who remained true to the revolutionary program that animated the Bolsheviks. Leading the fight against the bureaucratic degeneration of the world’s first workers state, Trotsky and the Left Opposition took up the Bolshevik banner of revolutionary proletarian internationalism against the nationalist dogma of “socialism in one country.”

A year later, in 1929, the CPC’s social-patriotic line of “Canadian independence” fell victim to Stalin’s “Third Period” ultraleft turn, itself the fruit of Stalin’s betrayals and political zigzags. Inside the Soviet Union, Stalin’s rightist course in 1926-27—centrally the disastrous capitulations to the rich peasants epitomized by his then ally Nikolai Bukharin’s exhortations to these kulaks to “enrich yourselves”—had brought the workers state to the brink of catastrophe. Internationally, the Chinese Communist Party was directed by Stalin and his henchmen to subordinate itself to the bourgeois-nationalist Guomindang led by Chiang Kai-shek. The result of this betrayal was the slaughter of tens of thousands of Communists and militant workers by Chiang’s forces in the Shanghai massacre of April 1927.

Reeling from these and other debacles, Stalin responded at home and abroad with panicked adventurism. Proclaiming the imminence of the world revolution, the Stalinized Comintern and its parties now abjured united fronts with other workers organizations and built “red trade unions” in counterposition to the existing unions led by social democrats and others. At bottom, the pseudo-leftist policies of the Third Period, as Ian Angus puts it in Canadian Bolsheviks, “stemmed from a single source: the bureaucracy’s commitment to national autarky under the label ‘socialism in one country,’ and its need to use the Comintern as an agency of that policy.”

This is the context for the Comintern’s directives to the CPC to get rid of its idiotic “Canadian independence” line, recognize the Canadian bourgeoisie as the main enemy and start making real efforts to recruit Québécois workers. Referring to the 1917 conscription crisis, a Comintern Executive Committee (ECCI) letter of 1929 noted “the strong anti-British sentiment among the French Canadians which played a very important role in the last war.” In another letter, the organizational department of the ECCI wrote prior to the CPC’s 1929 convention:

“The Party must immediately set to work amongst the French Canadian masses of Quebec. An organizer should be immediately placed in Quebec province for this purpose; the discontinued French paper should be renewed; special forms of approaching the French Canadian masses must be found in view of religious prejudice, language, etc. Upon no account must the French Canadian units be regarded as ‘language units’ in the ‘immigrant’ sense because Canada is a bi-lingual country and the French Canadians are native masses.”

—quoted in Penner, The Canadian Left

The Comintern expressed the wish that francophones, who made up a third of the population, make up one half of the party’s membership. Also around the same time, Montreal youth leader Fred Rose criticized the CPC’s 1929 Sixth Convention draft resolution for not mentioning “the French-Canadian question.”

Of course, “half of the membership” was not to be, not by a long shot. The Sixth Convention centrally dealt with the changes in line and leaderships both in Moscow and in Canada. The Trotskyist Spector had been expelled a few months prior and Tim Buck would use the occasion to seize the leadership from his other internal rivals. It was at this point that the CPC became “Tim Buck’s party.” Political battles revolved around the “Canadian independence” question—which the leadership would formally reject, at least for now. The Quebec issue continued to play a tertiary role at best.

Nevertheless the Third Period turn and the professed new interest in Québécois recruits would enable the party to win over a significant layer of activists in Quebec in the next decade. This was true even after 1933 when the Comintern made another about-face, which led to embracing the politics of the “popular front” (class-collaborationist alliances with and participation in the governments of the bourgeoisie and the calculated containment of revolutionary proletarian struggles).

Something else caught my attention in the disputes around the Sixth Convention. Reading excerpts from Fred Rose’s critical Worker article of March 9, 1929, “The Problems of the French Canadians,” I got to thinking about the situation from another angle. Rose wrote:

“…our C.E.C. [Central Executive Committee] still pays no attention whatsoever to this important question. It seems that they are busy discussing the Ukrainian or Finnish problems which always fill the agenda. At the last party convention not a moment was given away to the French Canadian question, while a whole night session was utilized to discuss the Youth sections of U.L.F.T.A. [Ukrainian Labor-Farmer Temple Association] which is always a problem for our C.E.C…. Our C.E.C. did not even see the necessity of putting one of the Quebec delegates on the organizational committee of the Convention [so] as to be able at least to bring the French Canadian problem before this body.”

— quoted in Gauvin, Les Communistes et la Question Nationale au Québec

From its origins, the vast majority of the CPC’s membership was Finnish, Ukrainian or Jewish—even as late as 1929, such immigrants made up 95 percent of the party’s members. And those “ethnic federations” constituted the bulk of the Canadian CP’s actual work on the ground. While not excusing the party’s terrible anti-Leninist line on Quebec, the weight of these federations sheds some light on the failure to grapple with this important political question.

Along with the ECCI organizational department’s 1929 letter, the ECCI Political Secretariat raised the Quebec question in more theoretical terms. It said that the French Canadian workers “form the most exploited section of the Canadian working class” and called on the Party to take up the fight for “complete self-determination” for French Canada (Penner, The Canadian Left). While vague, this is the first document I know of to speak of Quebec in terms of “self-determination.” But while instructions from Moscow to significantly increase the organizational work in Quebec were carried out, at least for a period, the Canadian CP’s theoretical political views of the Quebec national question actually got worse over the next few years. The party went from its previous agnosticism to openly denying the right to self-determination and, at least for the next dozen years or so, the very existence of a Quebec nation.

[TO BE CONTINUED]

Spartacist Canada No. 175
Winter 2012/2013

The Communist Party of Canada and the Quebec National Question

Part Two: From the Great Depression to the Cold War

We print below the concluding part of an edited presentation by comrade Charles Galarneau at the Twelfth National Conference of the Trotskyist League/Ligue trotskyste, held in the summer of 2011. Part One, which appeared in SC No. 174 (Fall 2012), covered the early history of the socialist movement in Quebec and the stance toward the Quebec national question of the Communist Party of Canada (CPC) from its origins through the 1920s.

For revolutionaries in binational or multinational states, the experiences and work of the Bolshevik Party of V.I. Lenin and Leon Trotsky provide a peerless example of a revolutionary approach to the national question. The Bolsheviks steadfastly championed all struggles against national oppression and Great Russian chauvinism in the tsarist empire, which Lenin termed a “prison house of peoples.” Lenin combatted nationalism as a bourgeois ideology while fighting for the rights of oppressed peoples with the methods of proletarian class struggle, a stance that was crucial to the Bolshevik victory in the 1917 Russian Revolution.

The opportunity for the early Canadian Communists to draw the lessons of the Bolshevik approach to the national question and apply them to Quebec was foreclosed by the rise of Stalinism, which wrecked the CPC as it did Communist parties around the world. The Trotskyist movement, whose founding leaders in the U.S. and Canada were expelled from the Communist parties starting in 1928, carried forward the fight for authentic revolutionary Marxism.

At the end of Part One, comrade Galarneau noted that while the CPC increased its organizing work in Quebec starting in 1929, its “theoretical political views of the Quebec national question actually got worse over the next few years. The party went from its previous agnosticism to openly denying the right to self-determination and, at least for the next dozen years or so, the very existence of a Quebec nation.”



The CPC’s Montreal youth leader Fred Rose played a leading role in the debates on Quebec. At the CPC’s Sixth Convention in 1929, he won the fight for the party to pay more attention to Quebec. However, in a January 1931 Young Worker article Rose then complained that “the discussion developed into a polemic as to whether or not the French Canadians are an oppressed minority,” instead of finding ways to “lay down a concrete line for work.” From this implicitly chauvinist irritation, he would go on to lay out a more explicit line a few months after the Seventh Convention in 1934:

“There being no French Canadian economy, but rather a Canadian economy it is obvious that there is no such thing as a French Canadian nation apart from Canadians as a nation but rather a Canadian nation of which the French Canadians (they are the biggest single racial group in Canada) are the basic group….

“The French Canadian bourgeoisie got its share either separately or jointly with the English Canadians. As for the ‘rights’ that the masses can enjoy under capitalism, the French Canadians have lingual and other so-called ‘democratic’ rights to the same extent as the English Canadians. The Canadian working class can use both the French and the English language in the fight against the bourgeoisie.”

Worker, 19 January 1935, quoted in Bernard Gauvin, Les Communistes et la Question Nationale au Québec (1981)

Among other things, this schema conveniently skipped over the “so-called” democratic right of self-determination, i.e., the right to separate, which the Québécois did not and still do not possess under Canadian rule.

The party did recognize the particular superexploitation of the Québécois workers, but this was simply put down to an “economic” discrepancy (or remnants of Quebec’s supposed “feudal” past) which should be addressed by reforms from the federal government. CPC leader Stewart Smith spelled this out in a 1938 Daily Clarion article:

“Today the struggle for economic improvements for the Canadian people involves the most vigorous struggle against the terrible exploitation of the French-Canadian people of Quebec….

“The significance of any national social legislation, equally applicable in all parts of Canada is that it would tend to break through the double yoke of exploitation of the French-Canadians. It would mean a change in the relationships between the French-Canadian people and the rest of Canada, who have led the fight for unemployment insurance, the hope of economic improvement for themselves.”

—quoted in Gauvin

This kind of condescending federal-reformism would soon cause enormous damage for the party in Quebec.

True, in later years the CPC would evolve a less openly chauvinist line. In 1943, it started speaking of “national” equality for French Canada and formally endorsed the right to self-determination in 1952. But this was never anything more than a hypocritical nod to Leninism, as the party has to this day remained a deeply Canadian nationalist outfit. Indeed, party leader and Stalinist hardliner Tim Buck revived the “Canadian independence” slogan in the late 1940s, which as I noted earlier was a blatant capitulation to Canadian nationalism (see Part One).

Stanley Ryerson and the Quebec National Question

Hypocritical, yes—except, I think, for one leading member of the Communist Party. Here I need to break our narrative and speak about another fascinating and quite contradictory character in this story.

Born in 1911 into a wealthy and iconic Toronto bourgeois family, and with maternal lineages going back to a French military commander who had arrived in New France in the 17th century, young Stanley Bréhaut Ryerson was sent to study at the Sorbonne in Paris in 1931. From there he travelled through Italy and Spain, experiencing first hand some deep-going class struggle, including the beginnings of what would become the Spanish Civil War. He got involved with the French Communist Party in Paris, where in 1932 he took part in the 200,000-strong funeral procession for Zéphyrin Camélinat, the last surviving member of the Paris Commune of 1871.

On Ryerson’s return to Toronto, Tim Buck rapidly worked to advance this young intellectual. The party direly lacked good writers at the time and Buck saw Ryerson, a fluent French speaker, as a natural fit to represent the leadership in the CPC’s Montreal branches.

Stanley Ryerson was a contradictory political figure whose stature as an intellectual seems to have given him a degree of independence that had become extinct for most everyone else in “Tim Buck’s Party.” Yet he was also a central leader of a party that stood out for its servility to the dictates of the Kremlin Stalinists. A Central Committee member from 1935 to 1969, he was unswerving in his loyalty to Tim Buck.

Throughout this period and after, Ryerson’s primary theoretical pursuit was the understanding of Canadian history—most centrally, the Quebec national question—and some of his historical works are of lasting value to the working class. His views on Quebec contributed to his eventual exit from the CPC in 1971, unfortunately into the arms of the bourgeois-nationalist Parti Québécois (he died in 1998). But prior to this, he published in 1968 a significant work of history entitled Unequal Union: Confederation and the Roots of Conflict in the Canadas, 1815-1873. I read it recently in the French translation and I have to say that any communist doing work in this country now or in the future ought to read this book.

Back in 1937 Ryerson published the pamphlet Le Réveil du Canada Français (The Awakening of French Canada) and an article in the CPC’s French-language Clarté, “La Rébellion de 1837, Bataille Pour la Démocratie!” (Rebellion of 1837, A Battle for Democracy!), under the party name E. Roger. These were polemics against reactionary French Canadian nationalism. While perfectly in line with the CPC’s chauvinist line on the national question, Ryerson’s pieces added a new dimension of looking back to the “tradition” of 1837, as a way of mobilizing French Canadians in the “anti-fascist” struggle for “democracy.”

Unlike in 1837, when one could envision a progressive bourgeois struggle against the British aristocrats and overlords, in the 1930s this was an expression of the crudest Stalinist class collaboration. Indeed by this time, the struggle for “democracy” which Ryerson invoked was simply the ideological justification for the betrayals of the popular front. In Europe, the Stalinized Communist International sought to ingratiate itself with the bourgeoisies of the democratic imperialist powers through the containment of revolutionary proletarian movements. In practice, this meant class-collaborationist alliances with and participation in the governments of the bourgeoisie under the cover of “fighting fascism.” The popular front in Spain was the guarantor of the bourgeois order, ensuring the betrayal and defeat of the Spanish Revolution. In Canada, it meant pandering to Canadian nationalism and imperialism, as we shall see.

Stanley Ryerson would spend the rest of his life adjusting the politics of these first 1937 essays. This eventually led to the aforementioned Unequal Union. But as early as 1943, he published French Canada, A Study in Canadian Democracy. In this work, largely devoted to grotesque justifications for Canadian imperialism, Ryerson nonetheless wrote in direct contraposition to the CPC’s line:

“It is important to understand the fact that the democratic struggle of the French-Canadian people during the whole of the preceding period [before Confederation] had been a struggle for the right of national self-determination, for their right as a nation to choose their own form of state….

“The French-Canadian attitude towards the Confederation proposals was dominated by a profound concern lest the right to their own state be denied them by the English-Canadian majority.”

During heated debates at a 1945 National Committee meeting of the party, Ryerson went so far as to denounce “great nation chauvinism” in the central party leadership. He evidently got away with that, as he did with a 1946 article in which he argued outright in favour of the call for the right of self-determination for Quebec. As I mentioned, the party would eventually adopt that line in 1952.

But it was already too late. In 1947, the party’s line on the Quebec national question was still openly chauvinist, and so was the treatment of its Quebec leaders. Tim Buck’s bureaucratic machinery would literally cut off a whole arm and throw away an entire generation of Québécois would-be communists, rather than admit any doubt about his infallibility. So let’s look at that story, and at a couple of other powerful characters.

The Communist Party in Quebec

But first, let’s go play some softball! Young Henri Gagnon had obtained his electrician’s ticket in the early 1930s, but like tens of thousands of others in Montreal during the Great Depression he couldn’t find any work. By the mid-thirties, only 23 years old, he had a wife and six children and was collecting about $15 a week in social assistance. He paid rent in kind by doing electrical work for his landlord. He had a lot of time on his hands, and with a bunch of other unemployed workers put together a softball club in Lafontaine Park. The club soon turned into a small league, where Gagnon was a key organizer.

Henri Gagnon had heard of socialism, including from an eccentric freight train jumper when he was an apprentice. Some left-wing activists would come to the ball game and try to recruit some of the guys. They weren’t very successful, but eventually Gagnon got curious and started attending workers and unemployed meetings animated by the CPC.

At one of these meetings, just before the 1936 provincial elections, Gagnon argued for supporting the Union Nationale (UN) of Maurice Duplessis because of its “anti-trust” positions. Napoléon Brizard, a streetcar driver and trade unionist—and, Gagnon would later find out, a local leader of the Communist Party—countered him by explaining that Duplessis’ UN was in fact a representative of big capital. Later, Gagnon attended meetings of the CPC-affiliated “Front Populaire,” an unemployed workers support group, where he heard very convincing arguments in defense of the working class and against capitalism. This was where Henri Gagnon bought his first issues of the CPC’s Clarté, and he soon began to avidly read the works of Karl Marx.

He had to fight his way into becoming a Communist Party member, as the party was under severe repression and had to function clandestinely. But Gagnon was a stubborn fellow, and eventually he was accepted. His first CPC cell meeting in 1936 was made up of employed and unemployed francophone workers, including two members of a printers union. He soon got to meet comrades from other cells and sections, including longshoremen and streetcar operators, workers from McDonald Tobacco, from CP Rail’s Angus Shops, from Dominion Glass, from fur and leather factories, construction, the food industry and the City of Montreal (CUPE’s still often militant Montreal blue-collar Local 301 was founded by Communists).

All the francophone branches included many women involved in trade-union and party work, as well as the CPC-led La Voix des Femmes du Québec (Voice of Quebec Women). In 1938, the CPC launched French-speaking branches of the Young Communist League (YCL), which were soon teeming with dozens of young working-class men and women who organized meetings and other political activities, as well as popular monthly dances.

Gagnon also got to know some of the anglophone and Jewish members of the YCL in Montreal, whom he described as unfailingly supportive and helpful to the francophone group. Many of the English speakers were themselves leaders of working-class struggle, especially in the textile industry. In 1946, party supporters Kent Rowley and his companion Madeleine Parent led the bitterly fought Dominion Textile strike in St-Henri and Valleyfield, which ended in the victorious unionization of its 6,000 workers. A year later, Duplessis had both of them charged with “seditious conspiracy” because of their union activities.

In his 1985 memoir, looking back to the CPC’s trade-union work of his youth, Henri Gagnon observed:

“The socialist activists of Quebec played a vanguard role in building the union movement. During the Great Depression, nascent trade unionism depended on the voluntary work and sacrifice of the most dedicated workers. This was the heroic period when trade unionism was not the institution that it has become in our times. It was also a time when unionized workers constituted a small minority of a Québécois working class in formation. It was a time of hard battles for union recognition, which was always opposed by the bosses. In the union movement of those days, one was more likely to get a bad licking than a medal.”

Les Militants Socialistes du Québec, d’une Epoque à l’Autre (1985) (our translation)

From Bogus “Anti-Imperialism” to “Total War”

As I mentioned earlier, the repression against the CPC was severe. During this entire period in the 1930s and beyond, even before Duplessis passed his Padlock Law in 1937, between federal and provincial legislation the Communist Party in Quebec was actually somewhat legal for only about one year. But Gagnon also notes in his memoirs that the CPC was virtually the only well-organized left group in Quebec. The CCF (Cooperative Commonwealth Federation, forerunner of the NDP) had nothing going there, and the rest of the Montreal left was mostly made up of anarchists and anti-clericalist talkers who didn’t do much. Repression made it practically impossible for the CPC to do work outside the Montreal area, but otherwise they had a politically open field.

Repression was definitely a deterrent to membership. Gagnon spoke of how scared he was when he went to his first cell meeting and on his first assignment, passing leaflets door-to-door, thinking he would be picked up by the cops at any minute. But—somewhat unsurprisingly—the biggest obstacle reported by many young recruits at the time was breaking with their Catholic beliefs. For many, it took months or even years after they joined before they could fully abandon their faith and become atheists. I’m sure quite a few never made it that far.

For most of the 1930s, the national question had not been a big factor against recruitment. During this period Quebec nationalism meant almost exclusively Duplessis, the Catholic church and fascist bands. This helps to explain why, in spite of their blindness on the national question, the CPC made gains in Quebec. Certainly their position on the Quebec national question was bad throughout these years. As an example, in 1938 the party’s brief to the Rowell-Sirois Commission in Ottawa was a crawling statement of support for federalism, arguing above all for “national unification.” It took some time before such positions finally came to bite the party in the ass. But when they did, this destroyed almost everything that the CPC had in francophone Montreal.

The national question became more of an issue in Quebec society at large as World War II approached. When the Hitler-Stalin pact was signed in 1939, the CPs around the world suddenly veered from “anti-fascist” popular frontists to a posture of opposing Anglo-American imperialism. While this was entirely cynical on Moscow’s part, it did spur further success for the CPC in Quebec.

As in the first interimperialist world war, popular opposition to again going to war for Britain was huge in Quebec. This reflected both widespread hatred for yet another war on behalf of the English oppressors and support by sections of the Catholic nationalist elite for fascism and clerical nationalism, notably the pro-Hitler Vichy regime of Marshal Pétain in France (see “Imperialist War and National Oppression: Quebec and the Conscription Crises,” SC No. 119, Winter 1998/99). Gagnon reports that from May to July 1940, the Montreal YCL managed to get out over 250,000 pieces of propaganda, mostly leaflets at various demonstrations, denouncing British imperialism and opposing Canada’s participation in the war.

In line with this shift, the CPC started schmoozing with pretty unappetizing Quebec nationalists. In late 1940, the party launched something called the “Congrès des Canadiens Français” (Congress of French Canadians) on a deeply class-collaborationist platform with groups like the Young Patriots, the Société St-Jean-Baptiste, the Third Battalion of the Papal Zouaves and the Société du Bon Parler Français (Society for the Proper Speaking of French)! The first issue of the new group’s newspaper, co-edited by Gagnon, carried a giant front-page picture of Conservative Montreal mayor Camillien Houde, hailing him as a hero and martyr after his incarceration at an internment camp in Petawawa for opposing conscription.

Of course, this all came to a dramatic collapse after Germany invaded the Soviet Union in June 1941. “Anti-imperialism” went out the window and it was back to supporting Britain and other imperialist powers, including Canada, in a supposed “great war against fascism.” CPC militants now turned to supporting the “total war effort” (Henri Gagnon himself enlisted and fought in Europe), arguing for a no-strike pledge in the unions. The CPC went on to support the “yes” side in the conscription referendum of 1941, but allowed a sop to its Quebec leadership, which continued to object to conscription in Quebec. So the CPC’s line became: vote “yes” in English Canada and vote “no” in Quebec!

Against the CPC’s hard swing over to Anglo chauvinism in the service of imperialist war, the Canadian Trotskyists opposed the imperialist war while calling for unconditional military defense of the Soviet Union which, despite Stalinist bureaucratic degeneration, remained a workers state. Driven underground, their paper banned, the Trotskyist Socialist Workers League nevertheless sought to intersect the powerful anti-conscription movement in Quebec.

In 1943, the CPC re-branded itself the Labor Progressive Party (LPP) around a program centred on demands for “National Unity” and “Democratic Progress.” Tim Buck started to push for a “Lib-Lab” coalition between labour and the ruling bourgeois Liberals under Mackenzie King.

The LPP continued to achieve gains in Quebec, however, as exemplified by Fred Rose’s surprise 1943 by-election victory in the mixed Jewish-francophone riding of Montreal-Cartier, at the western end of Plateau Mont-Royal. It’s notable that among his defeated opponents was a certain David Lewis for the CCF. Rose won the riding again in the 1945 general election, this time by 1,500 votes. And of course, party members were playing key roles in the unprecedented wave of strikes following the end of the war, particularly during the tumultuous year of 1946.

The Cold War: Anti-Communist Reaction

By the end of the war, Tim Buck and the party had totally embraced the promise of “universal peace” coming out of the various Allied conferences that brought the U.S., British and other imperialist leaders together with Joseph Stalin. But instead of the Stalinist delusion of peace on all fronts, what came after World War II was the fiercest wave of anti-Communist repression yet seen. As in the U.S., the Cold War would strike a body blow to the party and more broadly to the workers movement. In Canada, one of the first and most famous victims of the witchhunt was Fred Rose.

Rose was born Fred Rosenberg in Poland in 1907. His family followed tens of thousands of other Jewish immigrants to the shores of North America, in their case to Montreal, where they arrived in 1916. Rose joined the Montreal YCL and in 1925 became its national secretary. As a fluent speaker of both English and French, he was well placed to play a leading role internally and externally, which he did. He was evidently a talented speaker and a personable guy, and his election victories reflected his personal popularity in the neighbourhood.

In late 1945, a Soviet defector by the name of Igor Gouzenko accused MP Fred Rose as well as party leader Sam Carr and Quebec scientist Raymond Boyer of spying for the USSR. Boyer himself admitted that he passed on information about weapons production to the Soviet Union, then a Western ally, in the interest of coordinating the “scientific war effort.” All of them were tried and jailed. Sentenced to six years, Rose was released in 1951, but could not find work anywhere as the RCMP made sure to tell any potential employer not to hire him. According to Gagnon, who I tend to believe, that charmer Tim Buck dropped Rose and Carr from membership as soon as possible during the witchhunt. This allowed Buck to avoid having to defend them in the context of his own appeals for unity with the Mackenzie King government, which was persecuting Rose, Boyer and Carr.

Fred Rose eventually had to move back to his native country, where he went on to work for the English-language journal Poland. His Canadian citizenship was revoked and all his appeals to come back and clear his name remained fruitless. He died peacefully in Warsaw in 1983.

Tim Buck Wrecks CPC’s Quebec Work

Soon after the Fred Rose trial came the climax of this story: the spectacular collapse of the Communists in French Canada. As the struggle against Quebec’s national oppression slowly started to shift from the reactionary Catholic nationalists of the past and into the labour movement, this was bound to happen sooner or later. In the event, it was precipitated by Tim Buck’s bureaucratic megalomania.

In 1946, after returning from the war, Henri Gagnon and the local LPP led a militant and ultimately successful struggle for housing for war vets and their families, which was deplorable to non-existent in Montreal at the time. Gagnon’s Squatters’ Movement drove the Duplessis government and the city’s bourgeois masters to fits of rage. Even the New York Times covered the story of Henri Gagnon, the “Number 1 Communist” taking over this supposedly “non-communist” movement, along with a heavily cropped picture of him and “that spy” Fred Rose side by side.

The Squatters’ Movement received very little coverage in the English-language press of the LPP and was clearly irritating to the party leadership with its “Lib-Lab” coalition crap. It is apparent that Tim Buck had decided that he had a dangerous potential rival on his hands. Regardless, the sudden and vicious political assault on Henri Gagnon appeared well-prepared and thought out. As Buck wasn’t going to “get” him on his irreproachable record as a party activist and leader, he manufactured the only accusation against Henri Gagnon that could possibly stick inside the party: that he and his supposed “clique” were Quebec nationalists and anti-Semites. The accusation of cliquism was obviously false, as Gagnon had no “group” of any kind—except, if you will, the overwhelming majority of the francophone rank-and-file members, who followed and respected him as an earnest and talented leader. And he definitely wasn’t an anti-Semite.

The evidence against Gagnon was flimsy at best. He had made an intervention at a 1946 National Committee meeting where he spoke of the “relations between the two nations of Canada,” and at a later meeting in 1947 he said that Duplessis was “not a nationalist leader,” likely a clumsy formulation used to make an analytical point. Later, in September 1947, Gagnon wrote a document in response to one by Tim Buck defending the party’s policy on “constitutional reforms.” In it, he entirely agreed with Buck’s federal social reform plans, but included the following sentence: “The struggle for a unified social legislation, for the national equality of French Canada, is an integral part of the battle for the right of national determination.” (Remember that Stanley Ryerson had already publicly argued for the right of self-determination for Quebec in early 1946, and nothing happened to him.)

This last piece set off a full-fledged campaign against Gagnon. It was kicked off by Quebec provincial leader Oscar Roy, who denounced the “shades of nationalism” in Gagnon’s document and in his earlier comments (of course the CP didn’t have a problem with Canadian nationalism when it suited them). Then came the “surprise motion,” cooked up overnight just before the October 1947 LPP Provincial Congress. This motion (reportedly drafted by Stanley Ryerson) denounced the existence of a “tendency” that “constitutes a nationalist, anti-Marxist deviation,” “adopts the point of view of nationalism on the question of federal-provincial relations” and “openly expresses a scornful attitude toward internationalism, is anti-Semitic, propagates organizational and political separatism within the party.” And the clincher: it “rejects in practice the principle of internationalist unity of the party in Quebec and Canada; takes an attitude of hostility toward the leadership of the party centre; attempts to organize a faction in opposition to the party leadership.” Other issues were thrown in related to trade-union work and what-not, but this “nationalist” and “anti-Semitic” stuff was the heart of it.

The Congress was followed by the resignation or withdrawal of up to 300 French-speaking members from the party. Gagnon and another 100 or so supporters tried to fight to stay in, but bureaucratic maneuvers got the better of them. After the Congress, some nefarious forces got the Montreal Herald, a bourgeois daily widely read in the Jewish community and with many LPP supporters on staff, to print as good coin the accusations of anti-Semitism against Gagnon. He obviously had to reply sharply to the slander, which he did, and the Herald shut up about it. But this itself became an excuse for suspending him from the party for talking to the bourgeois press. Tired and disgusted, he quit a few weeks later, taking with him most of what was left of the francophones within the party. About 100 French-speaking Tim Buck loyalists stayed in. But most of them would quit anyway amid the turmoil and bureaucratic infighting that followed Soviet leader Nikita Khrushchev’s 1956 secret speech exposing some of the crimes of Stalin, who had died in 1953.

This was pretty much the end of the line for the CPC in Quebec, despite the creation in 1965 of a semi-autonomous Parti Communiste du Québec (PCQ). By the early 1990s, as capitalist counterrevolution swept the former Soviet Union, the CPC and its Quebec wing crumbled, their worldview shattered by the terminal crisis of Stalinism.

In the aftermath, a small group in Quebec was patched together, only to split once again over the national question in 2006. Both wings call themselves the PCQ. One waves the Maple Leaf, calling to “struggle against U.S. domination and for genuine Canadian independence,” while railing vis-à-vis Quebec that “The separatist solution would bring severe additional economic hardship to the working people of both nations and would weaken their political unity against the common enemy” (Program of the Communist Party of Canada, adopted in 2001). The other, meanwhile, gives electoral support to the bourgeois-nationalist Bloc and Parti Québécois, while operating as a pressure grouplet inside the petty-bourgeois populist Québec Solidaire.

Gagnon and his group remained active after their expulsion, even briefly forming a “French Canadian Communist Party,” all the while trying to mend fences with Buck’s party. The Trotskyist Revolutionary Workers Party briefly sought to intersect them, but this didn’t go anywhere. Gagnon remained an unrepentant Stalinist, and in 1956 he and some of his supporters were allowed to rejoin the party. But they too were soon repulsed by the situation following the Khrushchev speech and quit again. After that, Gagnon remained active in the International Brotherhood of Electrical Workers until his retirement. In 1985, he published his memoirs, on which some of this presentation is based. He died in Montreal in 1989.

We’ll end our story here. The central lesson of the history of the Communist Party in Quebec is the absolute necessity of a correct line on the national question in this country. A would-be revolutionary party that fails to maintain a Leninist approach—the defense of the right of self-determination, i.e., to independence, for all nations while opposing any form of chauvinism and nationalism—will necessarily capitulate to its “own” capitalist ruling class. The Stalinist CPC ended up flatly endorsing the nationalism of the English Canadian oppressors. No less a dead end, other groups on the left have gone the other way, capitulating to Québécois nationalism.

We Trotskyists carry forward the Leninist program on the Quebec national question. Since 1995, we have advocated Quebec independence as the best means to undermine chauvinism and nationalism among a working class that is deeply divided. This will stand us in good stead to win the working-class militants of the future in the fight to forge a party that struggles for North American socialist revolution.