Friday, March 30, 2018

From The Archives-The Struggle To Win The Youth To The Fight For Our Communist Future-On The Anniversary-The Russian Revolution Of 1917- Politcal Lessons For Those In The Occupy Movement Looking For The Way Forward

Markin comment on this series:

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

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

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

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

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

This seems to me be somewhere in the right direction for what a Bolshevik youth group should be doing these days; a proving ground to become professional revolutionaries with enough wiggle room to learn from their mistakes, and successes. More later.
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Workers Vanguard No. 874
4 August 2006

The Russian Revolution of 1917

From the February Revolution to the July Days

Part One

We print below, edited for publication, the first part of a class given by comrade T. Marlow, which was one in a series of educationals on Leon Trotsky’s The History of the Russian Revolution (1932) held in January of this year as a Spartacist League young cadre school.

It was in the course of the year 1917 that Leon Trotsky, co-leader with V.I. Lenin of the October Revolution, came over to the Bolshevik Party. Trotsky had declared his political solidarity with the Bolsheviks to the party’s leaders upon his return to Russia in May 1917. Having facilitated the fusion of the Inter-Borough Group of United Social Democrats (known as the “Mezhrayontsi”) with the Bolshevik Party, Trotsky formally joined the Bolsheviks as part of this fusion in July.

Trotsky titled the first chapter of his History of the Russian Revolution “Peculiarities of Russia’s Development”; his summary of the 1917 February Revolution is “The Paradox of the February Revolution.” These two themes continue throughout the events that occurred in Russia in 1917, which culminated in the October Revolution. The first goes back to Trotsky’s brilliant prognosis, Results and Prospects (1906), which forecast not only the possibility, but the necessity for the Russian proletariat to seize power, leading behind it the mass of the peasants. This work, begun in 1904, was completed shortly after the 1905 Revolution, which shook the rotting edifice of the tsarist monarchy to its core. But it did not overthrow the monarchy. That task would have to wait until 12 years later, which is the second of Trotsky’s themes. Its completion in the conquest of state power by the Bolsheviks occurred a mere eight months after the February Revolution deposed Tsar Nicholas Romanov and his dynasty.

A key outgrowth of 1905 was the creation of the soviets (workers councils). These were formed spontaneously by the insurgent workers and had not been called for by any of the left parties, the Bolsheviks included. Their significance as the most democratic and flexible form of mass organization of the working class quickly became apparent. Soviets reappeared in 1917 during the February Revolution with an added important difference—not only the workers but also the soldiers were represented in the soviets. As Trotsky notes in his History:

“As a matter of fact, thanks to the tradition of 1905, the soviets sprang up as though from under the earth, and immediately became incomparably more powerful than all the other organisations which later tried to compete with them (the municipalities, the co-operatives, and in part the trade unions). As for the peasantry, a class by its very nature scattered, thanks to the war and revolution it was exactly at that moment organised as never before. The war had assembled the peasants into an army, and the revolution had given the army a political character! No fewer than eight million peasants were united in companies and squadrons, which had immediately created their revolutionary representation and could through it at any moment be brought to their feet by a telephone call.”

The politicization of the peasants—driven at bottom by their desire for a sweeping agrarian revolution—was critical. Without the support, overt or tacit, of the peasants, the proletarian revolution could not hope to succeed and survive in backward Russia, with its overwhelmingly agrarian population.

War and Revolution

The strains of World War I really laid the basis for the downfall of the monarchy. Trotsky’s chapter on the tsar and the tsarina is one of my favorites: to put it mildly, Nicholas was a dim bulb on the family tree, totally isolated and deliberately ignorant of what was going on in his country (except for his generous support to Black Hundred pogromists, reports of whose activities he eagerly consumed). But with or without the will of the dynasty, Russia could not have avoided participation in the interimperialist conflict. Trotsky placed Russia’s participation in WWI somewhere between that of France (a full-blown imperialist power) and China (with its comprador bourgeoisie subservient to the big powers). In his History, he adds:

“Russia paid in this way for her right to be an ally of advanced countries, to import capital and pay interest on it—that is, essentially, for her right to be a privileged colony of her allies—but at the same time for her right to oppress and rob Turkey, Persia, Galicia, and in general the countries weaker and more backward than herself.”

Russia did not do well in the war. There were some successes against the Austrians, but as Trotsky notes, this was less due to the skill of the Russians than to: “The disintegrating Hapsburg monarchy had long ago hung out a sign for an undertaker, not demanding any high qualifications of him.”

When it came to the Germans, things went rather badly for Russia. In August 1915, that is, one year after the war began, General Ruszky reported to the Council of Ministers: “The contemporary demands of military technique are beyond our powers; in any case we cannot keep up with the Germans” (quoted in Trotsky’s History). Two years later, in the aftermath of the revolutionary upheaval and repression of the July Days, and the failure of then-Minister of War Kerensky’s June offensive, this same general would rail: “People followed the old banners as sacred things and went to their deaths…. But to what have the red banners brought us? To the surrender of armies in whole corps.” The decrepit generals and the bourgeoisie would blame Russia’s collapse on the Bolsheviks, whom they slanderously claimed were acting as paid agents of Germany.

By Trotsky’s reckoning, some 15 million men, mostly peasants, were mobilized for the war, out of which 5.5 million were counted as killed, wounded or captured; some 2.5 million were killed. Trotsky encapsulated the situation as follows: “‘Everything for the war!’ said the ministers, deputies, generals, journalists. ‘Yes,’ the soldier began to think in the trenches, ‘they are all ready to fight to the last drop...of my blood’.”

The extraordinary casualty rates were due both to incompetent military command and a pervasive lack of supplies, including weapons and ammunition, and even boots. Meanwhile, the capitalists were making huge profits selling (often inferior) goods to the government, paid for by exactions on the working class and also by more and more loans from the City of London and the French Bourse (stock market). Rodzianko, Lord Chamberlain under Tsar Nicholas II, later President of the State Duma (Russian Parliament), and one of the leaders of the Russian big bourgeoisie, got rich by providing low quality, essentially useless wood to be used for rifle stocks. As an aside, one might note that Halliburton has a long line of predecessors! Trotsky speaks of the “shower of gold” coming from the top that funded the lavish parties of the rich, while the lower classes were desperate to find even bread.

What broke the back of the dynasty was that the army no longer wanted to fight, and units were increasingly either abandoning the front in mass desertions or refusing to carry out orders. A powerful indication was when the Cossack regiments in Petrograd refused to suppress a workers demonstration in the Vyborg district—the proletarian core of Petrograd. As Trotsky relates in the History:

“…the officers first charged through the crowd. Behind them, filling the whole width of the Prospect, galloped the Cossacks. Decisive moment! But the horsemen, cautiously, in a long ribbon, rode through the corridor just made by the officers. ‘Some of them smiled,’ Kayurov recalls, ‘and one of them gave the workers a good wink.’”

If the Cossacks were winking at the workers, the tsar was in trouble.

The February Revolution

Trotsky’s chronology in Volume One of the History of the Russian Revolution gives a vivid idea of the tempo of events: on February 23, a demonstration for International Women’s Day demanding bread sparks the revolution. By February 25, there is a general strike in Petrograd. The next day, the tsar dissolves the Duma—but neither this, nor the shooting of demonstrators, are to any avail. On the next day, there is a mutiny in the Guard regiments and the formation of the Soviet of Workers’ Deputies. By February 28, the tsar’s ministers are arrested. Attempts to arrange an orderly succession failed—none of the grand dukes wanted to feel the rope, so richly deserved by Tsar Nicholas Romanov, around their own necks.

The revolution came as a surprise not only to the abysmally clueless monarch but also to the assorted political parties. Its spontaneity carried dangers. As Trotsky noted:

“A revolutionary uprising that spreads over a number of days can develop victoriously only in case it ascends step by step, and scores one success after another. A pause in its growth is dangerous; a prolonged marking of time, fatal. But even successes by themselves are not enough; the masses must know about them in time, and have time to understand their value. It is possible to let slip a victory at the very moment when it is within arm’s reach. This has happened in history.”

It was only on February 25 that the Bolsheviks decided to issue a leaflet calling for an all-Russian general strike—when Petrograd was facing an armed uprising. What was clearly lacking was political leadership: “The leaders were watching the movement from above; they hesitated, they lagged—in other words, they did not lead. They dragged after the movement” (Trotsky’s History).

Hence the paradox of the February Revolution: the tsar was overthrown by a massive upsurge of the Petrograd workers, with the support or indulgence of the garrison troops, and the soviets emerged with the real power. Yet the Provisional Government which was formed was dominated by monarchists—its leader was Prince Lvov—and even the Kadets (a bourgeois and landlord party favoring a constitutional monarchy) were considered to be on the left wing! The workers had toppled the monarchy, but the political power which they rightly possessed was handed off to the bourgeoisie like a hand grenade whose pin was already pulled.

How to explain this? On the face of it, the overthrow of the monarchy had been accomplished without the leadership of a revolutionary party. But as Trotsky points out, this is a misleading view. First, there had been the experience of 1905. Subsequent to that, despite the period of deep reaction, the Bolshevik Party was steeling its cadres in all arenas of work, both legal and underground. By 1912, the working class had recovered some fighting spirit, and a series of strikes occurred. The influence of the Bolsheviks within the proletariat was steadily growing. It is certainly within the realm of possibility that the proletariat could have conquered power in the urban centers of Petrograd and Moscow (as was later threatened in the July Days in 1917). The question was how long they could have held it—without a shift in the attitude of the peasantry, one would likely have had a repeat of the defeat of the Paris Commune of 1871.

The world war changed that. Despite the initial burst of patriotism in August 1914, in which the Bolsheviks were shunned by the masses and repressed by the government, the seeds planted by the Bolsheviks through their intervention into the workers’ upsurges from 1912 to 1914 eventually found fertile ground. After August 1914, the defeats on the military front, and the corresponding economic suffering in the rear that was brought about during two and a half years of imperialist carnage, had weakened support for the monarchy to zero. As Trotsky points out, even though the Bolsheviks as a party were repressed to the point of organizational collapse, the individual cadres were still alive and able to engage fellow workers on the shop floor. That is, if the Bolsheviks as a party were not in the leadership per se of the February Revolution, their ideas and agitators certainly played a critical role.

Dual Power

This brings us to the period of dual power. The downfall of the monarchy was brought about through the forces of the Petrograd proletariat and the active support (or neutrality) of the military garrison. The cringing liberals had no role, and the big bourgeoisie sought to cover their power with some regurgitated monarchical order. The Provisional Government was headed by Prince Lvov, with a sprinkling of Kadets representing the bourgeoisie and with the deputy chairman of the Petrograd Soviet, Kerensky, assuming the post of Minister of Justice in contravention of a Soviet Executive Committee decision that its members not enter the government. In reality, the power belonged to the Soviet, but its leadership was dominated by the Mensheviks and, especially, the Social Revolutionaries (SRs, a leftist party based on the peasantry); the Bolsheviks were a minority, even among the workers. The soviets of February reflected the consciousness of February, which accounts for the position of the SRs, who were the predominant party of the peasants and hence the soldiers.

As Trotsky noted, the Soviet leadership was ceding power:

“The bourgeoisie received the power behind the backs of the people. It had no support in the toiling classes. But along with the power it received a simulacrum of support second-hand. The Mensheviks and Social Revolutionaries, lifted aloft by the masses, delivered as if from themselves a testimonial of confidence to the bourgeoisie.”

When the Compromiser leadership crawled before the bourgeoisie, begging it to take the power, they were politically consistent—the Mensheviks thought that the Russian Revolution never could go beyond the ascendancy of the bourgeoisie. Even the sharp Miliukov (head of the Kadets) was astonished and proclaimed his praise to the Mensheviks’ betrayal: “Yes, I was listening and I was thinking how far forward our workers’ movement has progressed since the days of 1905” (quoted in Trotsky’s History).

So here you have an official government, representing the bourgeoisie and committed to the imperialist war aims of the Romanovs and the Entente (the alliance of Britain, France and Russia in WWI), and side by side with it the Soviet, created by the insurgent workers and soldiers. Does this mean that there existed two actual governments or a state power of multiple classes? If that were true it would certainly violate the Marxist conception of the state. But it isn’t true. If anything, the history of Russia between February and October was continual conflict between the Provisional Government and the Soviet—despite and also because of the backsliding of the latter’s Menshevik and SR leaders. Lenin, as usual, got to the core of the issue in his article on the dual power in April 1917:

“The basic question of every revolution is that of state power. Unless this question is understood, there can be no intelligent participation in the revolution, not to speak of guidance of the revolution.

“The highly remarkable feature of our revolution is that it has brought about a dual power. This fact must be grasped first and foremost: unless it is understood, we cannot advance. We must know how to supplement and amend old ‘formulas,’ for example, those of Bolshevism, for while they have been found to be correct on the whole, their concrete realisation has turned out to be different. Nobody previously thought, or could have thought, of a dual power.

“What is this dual power? Alongside the Provisional Government, the government of the bourgeoisie, another government has arisen, so far weak and incipient, but undoubtedly a government that actually exists and is growing—the Soviets of Workers’ and Soldiers’ Deputies.”

—V.I. Lenin, “The Dual Power”

Referring to the Menshevik/SR leaders of the soviets and their capitulations, Lenin adds:

“They refuse to recognise the obvious truth that inasmuch as these Soviets exist, inasmuch as they are a power, we have in Russia a state of the type of the Paris Commune.

“I have emphasised the words ‘inasmuch as,’ for it is only an incipient power. By direct agreement with the bourgeois Provisional Government and by a series of actual concessions, it has itself surrendered and is surrendering its positions to the bourgeoisie.”

In several instances, the soviets intervened and took actions which are normally the prerogative of the (bourgeois) state power. The first Minister of War in the Provisional Government, Guchkov, complained: “The government, alas, has no real power; the troops, the railroads, the post and telegraph are in the hands of the Soviet. The simple fact is that the Provisional Government exists only so long as the Soviet permits it” (quoted in Trotsky’s History). However, this did not alter the fact that the Provisional Government was bourgeois, that it was pursuing the imperialist war aims of the bourgeoisie, and that the economy of Russia was still operating on a capitalist basis. The Provisional Government sought to strangle the Soviet in order to exercise its state power unfettered. Please recall Lenin’s description of the Soviets as an incipient power. Dual power was inherently an unstable situation, during which the contending classes marshaled their forces for the confrontation which would decide which class would rule. In other words, it would take another revolution to put state power in the hands of the Soviets. And that is what would happen in October.
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Workers Vanguard No. 875
1 September 2006

The Russian Revolution of 1917

From the February Revolution to the July Days

Part Two

(Young Spartacus pages)

We print below, edited for publication, the second and concluding part of a class given by comrade T. Marlow as part of a series of educationals on Leon Trotsky’s The History of the Russian Revolution (1932), which was held in January of this year as a Spartacist League young cadre school. The first part appears in WV No. 874, 4 August.

During the February Revolution and the subsequent month, Lenin was still in exile in Switzerland, desperately trying to find a way to get to Russia. During March, the attitude of the Bolshevik leaders in Russia came very close to the position of the Mensheviks. On March 15, Pravda, then edited by Stalin, Kamenev and Muranov, carried an article which declared:

“Our slogan is not the empty cry ‘Down with war!’ which means the disorganization of the revolutionary army and of the army that is becoming ever more revolutionary. Our slogan is bring pressure [!] to bear on the Provisional Government so as to compel it to make, without fail, openly and before the eyes of world democracy [!], an attempt [!] to induce [!] all the warring countries to initiate immediate negotiations to end the world war. Till then let everyone [!] remain at his post [!].” [Trotsky’s emphases]

—Leon Trotsky, Lessons of October (1924)

This article was wholly in the spirit of the “revolutionary” defensism of the Mensheviks and Social Revolutionaries (SRs)—i.e., the Russian Revolution had achieved the main task of overthrowing the monarchy, and the “revolution” and its “free people” had to defend themselves against the German Kaiser. What this really meant was that the war aims of the Russian bourgeoisie would continue, now under the cover of “democracy” rather than the Romanov eagle. This defensism stood in stark contrast to the position of revolutionary defeatism advocated by Lenin and the Bolsheviks during WWI. In opposition to the Mensheviks and the social-democratic leaders throughout Europe who either outright supported their own imperialist ruling class, or begged the imperialists for a just peace, Lenin maintained that the working class had no side in the interimperialist war and that the only road to peace was for the working class of each of the belligerent nations to turn the imperialist war into a civil war to overthrow the capitalist rulers.

A measure of how far the Bolsheviks had gone toward conciliating the Mensheviks following the February Revolution was that, as Trotsky notes in his History, in some of the provinces the Bolsheviks and Mensheviks had entered into united organizations. In fact, party leaders such as Stalin were advocating fusion with the Mensheviks at the beginning of the April party conference. As you should recognize, Lenin had his work cut out for him.

Lenin had made many key positions clear in his “Letters from Afar” of March. He was explicit that any conciliation of defensism vis-à-vis the imperialist war was a split question. In his History, Trotsky cites a March letter from Lenin: “Our party would disgrace itself forever, kill itself politically, if it took part in such deceit…. I would choose an immediate split with no matter whom in our party, rather than surrender to social patriotism….” In any case, the speech Lenin gave upon his arrival in Petrograd on April 3 on the socialist character of the Russian Revolution should have been less of a surprise to the Bolsheviks than it apparently was.

Lenin’s Fight to Rearm the Party

On April 4, Lenin presented the brilliant theses now known as the “April Theses.” In the space of only a few pages, Lenin reasserted the strategic aims of the Bolsheviks, from which they had been sliding, and promulgated a whole new tactical orientation for the party. This included the abandonment of old slogans, such as the “democratic dictatorship of the proletariat and peasantry,” in favor of a direct struggle for proletarian power in Russia. In doing so, Lenin repudiated in practice the faulty formula of a two-class dictatorship, arriving at essentially the same conception of the Russian Revolution as Trotsky had outlined as early as 1905 and which became known as the theory of permanent revolution. Trotsky understood that the completion of the democratic revolution in backward Russia was conceivable only as the dictatorship of the proletariat, leaning on the peasantry, and that the seizure of power by the working class in Russia would place on the order of the day not only the democratic, but also the socialist tasks. This would give a powerful impetus to international socialist revolution, which was necessary for the development of socialism in Russia. [For further background on the Mensheviks’, the Bolsheviks’ and Trotsky’s conceptions of the Russian Revolution, see: “The Russian Revolution of 1905,” WV No. 872, 9 June.]

Lenin’s April Theses also called for the construction of a new, revolutionary Third International. The need for a new international and a break with the social-chauvinists, including the wavering centrist elements that followed German social-democratic leader Karl Kautsky, had been a demand by Lenin since the beginning of the imperialist war.

There was no small opposition to Lenin—he had to wage a fight to win over the party, at times even threatening to go outside the Central Committee and appeal directly to the ranks. In short, that posed a faction fight and a split. It is notable that when the April Theses were published in Pravda on April 7, not a single member of the Central Committee would cosign Lenin’s article. In fact, the editors of Pravda wrote: “As for the general scheme of Comrade Lenin, it seems to us unacceptable in that it starts from the assumption that the bourgeois-democratic revolution is ended, and counts upon an immediate transformation of this revolution into a socialist revolution” (quoted in Trotsky’s History). The seriousness of the situation within the party was well summarized by Trotsky:

“The central organ of the party thus openly announced before the working class and its enemies a split with the generally recognised leader of the party upon the central question of the revolution for which the Bolshevik ranks had been getting ready during a long period of years. That alone is sufficient to show the depth of the April crisis in the party, due to the clash of two irreconcilable lines of thought and action. Until it surmounted this crisis the revolution could not go forward.”

Bourgeois-Democratic or Socialist Revolution?

The “Old Bolsheviks,” including Stalin, Zinoviev and Kamenev, seemed to believe that the old slogan of the “democratic dictatorship of the proletariat and the peasantry” had been realized in some amalgam of the Provisional Government and the soviets—later, in October of 1917, Zinoviev and Kamenev, in opposition to the Central Committee vote for armed insurrection, would explicitly proclaim that: “The Constituent Assembly plus the soviets—that is that combined type of state institution towards which we are going” (quoted in Lessons of October). That would have been the death of the Russian Revolution.

Before the convocation of the all-Russian conference of the Bolshevik Party on April 24, events in Petrograd strongly underlined that Lenin’s reorientation of the party was correct and overdue. Perhaps as a slap in the face to the soviets, on April 18, Miliukov, leader of the Kadets and at that point the Minister of Foreign Affairs of the Provisional Government, made public a letter reaffirming Russia’s commitment to the imperialist war. On the Western calendar this occurred on May 1—the international workers holiday. On that day in Petrograd there were peaceful and celebratory demonstrations. Miliukov’s letter provoked deep outrage among the masses of Petrograd, and on April 20, as Trotsky describes in his History: “The masses came out with arms in their hands. Among the bayonets of the soldiers glimmered the letters on a streamer: ‘Down with Miliukov!’” Trotsky goes on to note: “The slogan carried into the streets by the armed soldiers and sailors: ‘Down with the Provisional Government!’ inevitably introduced into the demonstration a strain of armed insurrection.”

This was a far cry from the almost festive demonstration of only a month before when 800,000 came out for the funeral of the martyrs of the February Revolution. The April 20 demonstration was not to be the last time that the Petrograd masses came out, arms in hand, with the evident intent to seize state power but without the leadership to carry the struggle to victory. That leadership would only be in place in October.

So the Bolshevik conference convened alongside a serious revolutionary manifestation of the Petrograd workers—and this was keenly felt by the Bolshevik workers inside the plants and in the lower-level soviets. Lenin was above all an astute politician! As Trotsky relates in Lessons of October:

“This manner of formulating the question is most highly significant. Lenin, after the experience of the reconnoiter, withdrew the slogan of the immediate overthrow of the Provisional Government. But he did not withdraw it for any set period of time—for so many weeks or months —but strictly in dependence upon how quickly the revolt of the masses against the conciliationists would grow…. He based himself exclusively on the idea that the masses were not at the moment capable of overthrowing the Provisional Government and that, therefore, everything possible had to be done to enable the working class to overthrow the Provisional Government on the morrow.

“The whole of the April Party Conference was devoted to the following fundamental question: Are we heading toward the conquest of power in the name of the socialist revolution or are we helping (anybody and everybody) to complete the democratic revolution? Unfortunately, the report of the April Conference remains unpublished to this very day, though there is scarcely another congress in the history of our party that had such an exceptional and immediate bearing on the destiny of our revolution as the conference of April 1917.

“Lenin’s position was this: an irreconcilable struggle against defensism and its supporters; the capture of the soviet majority; the overthrow of the Provisional Government; the seizure of power through the soviets; a revolutionary peace policy and a program of socialist revolution at home and of international revolution abroad.”

The First Coalition Government and the June Congress of Soviets

Prior to April, and with the exception of Kerensky, who had joined the Provisional Government as Minister of Justice in March, the Compromiser (SR and Menshevik) leadership of the Soviets had tried to give up the power of the soviets without openly joining the bourgeois government. In early May, the first coalition government was formed. Kerensky (who had joined the SRs after the February Revolution) became the Minister of War. Mensheviks and SRs also took on ministerial posts in the Provisional Government. This was a political betrayal of the mass base of the soviets, but it flowed harmoniously with the basic politics of the Compromisers. As Trotsky relates in Lessons of October:

“As a matter of fact, the Mensheviks had for many years tapped away like so many woodpeckers at the idea that the coming revolution must be bourgeois; that the government of a bourgeois revolution could only perform bourgeois tasks; that the social democracy could not take upon itself the tasks of bourgeois democracy and must remain an opposition while ‘pushing the bourgeoisie to the left.’ This theme was developed with a particularly boring profundity by Martynov. With the inception of the bourgeois revolution in 1917, the Mensheviks soon found themselves on the staff of the government. Out of their entire ‘principled’ position there remained only one political conclusion, namely, that the proletariat dare not seize power.”

On May 1, the leadership of the Petrograd Soviet voted to enter the coalition government. As a gesture to the masses, Miliukov was forced to resign as foreign minister the next day. (In his History, Trotsky notes one proposal by an SR leader to defuse the crisis precipitated by Miliukov’s note: “Chernov found a brilliant solution, proposing that Miliukov go over to the Ministry of Public Education. Constantinople as a topic in geography would at any rate be less dangerous than as a topic in diplomacy.”) Miliukov’s resignation was just a sop to the masses, since the government continued to carry out the policies of the bourgeoisie, especially with regard to the war.

On June 3, the first All-Russian Congress of Soviets opened. To give an idea of the masses represented by the soviets, Trotsky writes in his History that “The right to a vote was accorded to soviets containing not less than 25,000 men. Soviets containing from 10,000 to 25,000 had a voice.” But it was not the factories and barracks who were in control, but rather the Compromisers who entered the first coalition government in May. One of the “achievements” of this Congress was to give formal approval to a new offensive against the German forces. This ill-fated plan, issued by Kerensky, was in fact the Russian bourgeoisie’s partial payment to the Entente for the massive loans from Britain and France. It is doubtful that any member of the Russian bourgeoisie thought this military attack could succeed. As Trotsky relates in his History:

“The American journalist, John Reed, who knew how to see and hear, and who has left an immortal book of chronicler’s notes of the days of the October Revolution, testifies without hesitation that a considerable part of the possessing classes of Russia preferred a German victory to the triumph of the revolution, and did not hesitate to say so openly. ‘One evening I spent at the house of a Moscow merchant,’ says Reed, among other examples. ‘During tea we asked eleven people at the table whether they preferred “Wilhelm or the Bolsheviks.” The vote was ten to one for Wilhelm’.”

This would not be the first time in history that the bourgeoisie became defeatist—just look at the Paris Commune. In the aftermath of the French defeat in the Franco-Prussian War, the workers took power in Paris to defend the city. Thiers and all the great French patriots then began to beg for Bismarck, their enemy of yesterday, to intervene. With the assistance of the Prussians, the bourgeois French army was allowed to first bombard, and then enter, Paris. In the repression that followed, tens of thousands of Communards and workers were either executed on the spot or imprisoned. And note that the crushing of the Commune of 1871 was not so far distant in time in 1917—it’s less than the span of time separating us today from the end of World War II.

A Shift in the Balance of Forces

The Bolsheviks issued a call for a demonstration in June while the Congress of Soviets was in session. This was not intended to be a call for an insurrection, although the impetus came from the Bolshevik military organization. No matter, that’s how the Mensheviks and SRs took it, because they knew that the Petrograd masses were shifting to the Bolsheviks. They used their position at the head of the Central Executive Committee of the Soviet to pass a resolution prohibiting any demonstrations for three days. Delegates were sent from the Congress of Soviets to the working-class districts—as Trotsky put it, “If the mountain was not allowed to come to the prophet, the prophet at least went to the mountain.”

Not wishing a direct assault against the Soviet, the Bolsheviks stood down. But as Trotsky notes, the emissaries of the Mensheviks and SRs were met with disdain and hostility. One example from the History: “The workers of the Putilov factory agreed to paste up the declaration of the congress against the demonstration only after they learned from Pravda that it did not contradict the resolution of the Bolsheviks.” This reaction was comparatively mild. Elsewhere, the Bolsheviks’ decision was not so easily accepted:

“The masses submitted to the decision of the Bolsheviks, but not without protest and indignation. In certain factories they adopted resolutions of censure of the Central Committee. The more fiery members of the party in the sections tore up their membership cards. That was a serious warning.”

The Mensheviks and SRs were out for blood—shades of things to come in just a few weeks. On June 10, the Menshevik paper declared: “It is time to brand the Leninists as traitors and betrayers of the revolution” (quoted in Trotsky’s History). The next day, the Menshevik leader Tseretelli demanded that the Bolsheviks be disarmed. What he really meant was disarming the workers. As Trotsky summarized: “In other words, that classic moment of the revolution had arrived when the bourgeois democracy, upon the demand of the reaction, undertakes to disarm the workers who had guaranteed the revolutionary victory.” Trotsky later notes: “To carry the Compromise policy through to a successful end—that is, to the establishment of a parliamentary rule of the bourgeoisie—demanded the disarming of the workers and soldiers.”

The Mensheviks decided on a public show of force in a demonstration on June 18. The march was to replicate the peaceful parade in March to honor the martyrs of February. At that time, some 800,000 had turned out. This time, half that number marched, but the vast majority were from the factories and barracks. In his History, Trotsky describes the procession:

“The first Bolshevik slogans were met half-laughingly—Tseretelli had so confidently thrown down his challenge the day before. But these same slogans were repeated again and again. ‘Down with the Ten Minister-Capitalists!’ ‘Down with the Offensive’ ‘All Power to the Soviets!’ The ironical smiles froze, and then gradually disappeared. Bolshevik banners floated everywhere. The delegates stopped counting the uncomfortable totals. The triumph of the Bolsheviks was too obvious.... One of the factories carried a placard: ‘The right to Life is Higher than the rights of Private Property.’ This slogan had not been suggested by the party.”

Trotsky went on to note: “The demonstration of June 18 made an enormous impression on its own participants. The masses saw that the Bolsheviks had become a power, and the vacillating were drawn to them.” The contradiction between the growing strength of the Bolsheviks and the decline of the authority of the Menshevik/SR leadership of the Soviet would condition the entire period leading up to the October Revolution.

The July Days

It is interesting to note that in the period from February through June, the Bolsheviks had undergone a virtually uninterrupted growth of influence in the working class and also among the Petrograd garrison. Revolutions rarely occur with such a seamless transition, and Russia in 1917 was no exception. The forces of counterrevolution were far from dead, and the ruling class wanted revenge for the humiliation of the June demonstration.

The June 18 demonstration showed clearly that at the base in the factories and some of the garrisons of Petrograd, the Bolsheviks had become the majority, or close to it. It was far from clear that the same situation applied in the provinces or on the front. The full impact of the offensive ordered by Kerensky on June 16—a fully predictable debacle—had yet to become known. But in Petrograd, the masses had reached the boiling point. Everything was in collapse, including transport, food and fuel. The February Revolution was sparked by a mass desire both to be rid of the Romanov dynasty and to put an end to the war—but several months later the murderous war was still raging.

The July 3-5 events were a semi-insurrection. Rejecting attempts by Bolshevik orators to contain the July 3 demonstration, soldiers marching in their regiments shouted “Down! Down!” As Trotsky relates in the History: “Such cries the Bolshevik balcony had never yet heard from the soldiers; it was an alarming sign. Behind the regiments the factories began to march up: ‘All power to the Soviets!’ ‘Down with the ten minister capitalists!’ Those had been the banners of June 18th, but now they were hedged with bayonets.” The Bolsheviks had tried to restrain the masses, but were unable to do so. Trotsky noted: “The Central Committee was oftener and oftener compelled to send agitators to the troops and the factories to restrain them from untimely action. With an embarrassed shake of the head, the Vyborg Bolsheviks would complain to their friends: ‘We have to play the part of the fire hose’.”

The insurrectionary sentiment of the workers and soldiers was captured by Trotsky in his descriptions of their military preparations: “On the morning of July 3, several thousand machine-gunners, after breaking up a meeting of the company and regimental committees of their regiment, elected a chairman of their own and demanded immediate consideration of the question of an armed manifestation.” Trotsky continues:

“In the yard of the barracks a no less feverish work was going on. They were giving out rifles to the soldiers who did not possess them, giving bombs to some, installing three machine-guns with operators on each motor truck supplied by the factories. The regiment was to go into the street in full military array….

“The longest struggle took place at the Putilov Factory. At about two in the afternoon a rumour went round that a delegation had come from the machine-gun unit, and was calling a meeting. About ten thousand men assembled. To shouts of encouragement, the machine-gunners told how they had received an order to go to the front on the 4th of July, but they had decided ‘to go not to the German front, against the German proletariat, but against their own capitalist ministers’.”

Raskolnikov, a naval officer and a Bolshevik, desperately phoned the party headquarters for advice, since the Kronstadt sailors were determined to go out arms in hand. After initially opposing the demonstration, the Bolshevik leadership acquiesced. Rather than leaving the masses leaderless, the Bolsheviks went into battle with the demonstrators to provide leadership for an orderly retreat.

The July Days represent the last gasp of the February Revolution, and a foretaste of October. All the contending classes were put on notice, and the counterrevolution did not shrink from battle. While the demonstrations of July 3 and 4 showed the power of the armed workers and soldiers, they did not attempt a seizure of state power. The Compromiser leadership of the Soviets railed against the masses who had come out for “All Power to the Soviets!” Trotsky writes:

“The Compromisers were waiting for reliable regiments. ‘A revolutionary people is in the streets,’ cried [the Menshevik] Dan, ‘but that people is engaged in a counter-revolutionary work.’ Dan was supported by Abramovich, one of the leaders of the Jewish Bund, a conservative pedant whose every instinct had been outraged by the revolution.”

Among the “reliable” troops the government and the Soviet leaders counted on were the Cossacks; in August, Kerensky would appeal to the Cossack general Kornilov to send a cavalry corps to Petrograd.

The wave of the semi-insurrection broke, in some cases with clashes with government troops. The revolutionary wave was quickly replaced by a counterrevolutionary campaign to drive the Bolsheviks underground. Trotsky was jailed; Lenin went into hiding. Lenin understood the importance of preserving the Bolshevik central cadre. Since 1914, Lenin had understood that the Social Democrats who supported “their” bourgeoisies in the war were agents of the class enemy rather than comrades gone astray. This prescient understanding was reinforced in the positive in October 1917 in Russia and tragically in the negative with the murders of Liebknecht and Luxemburg during the counterrevolutionary terror unleashed by the German Social Democrats following the Spartacus uprising in Berlin in January 1919.

The July Days illustrate with the clarity of a lightning strike the instability of the dual power which issued from the February Revolution. Either the bourgeoisie with its servile Menshevik and SR agents would liquidate the soviets in favor of some bourgeois parliament—in fact a rubber stamp for a military dictatorship—or the workers would seize the state power. The latter could occur via the soviets, or perhaps through the factory committees of the organized workers—Lenin remained flexible about the organizational form, particularly when the soviets under the leadership of the Mensheviks and SRs were more obstacles than assistants to the proletarian revolution.

The repression of the Bolsheviks following the July Days was short-lived. The party rebounded, as the workers and soldiers returned to its banners and leadership. This would be starkly shown when the bourgeoisie placed all their hopes in the Cossack general Kornilov in August. That gamble they lost. Kornilov’s coup failed, and it took a party with the determination to realize its revolutionary program in life to both repulse Kornilov and provide proletarian leadership to the agrarian revolt in the summer. That also involved internal party struggle. The great events of late 1917 are known to us not as the October Evolution but the October Revolution. The difference is qualitative, and indicates the divide between reformism of all stripes and Bolshevism, i.e., revolutionary Marxism.

Thursday, March 29, 2018

From The Sacco And Vanzetti Society

Click on headline to link to the Sacco and Vanzetti Organization.

Monument in the North End against intolerance, prejudice and hatred by Sergio ReyesEmail: sreyes1 (nospam) yahoo.com (verified) 08 Dec 2010

The Metro Boston Edition of December 6, 2010 that on its front page includes the headlines: "North End memorial to murder? - Group trying to erect a plaque to two men convicted in the '20s. - Sacco and Venzetti (sp) case is infamous". Then on the full page of a small article the reporter, Justin Rice, continues the stereotypes via a sub-heading: "- Group of anarchists trying to memorialize convicted killers in the North End".

In 1977 former Gov. Michael Dukakis passed the following resolution: "Therefore, I, Michael S. Dukakis, Governor of the Commonwealth of Massachusetts hereby proclaim Tuesday, August 23, 1977, "NICOLA SACCO AND BARTOLOMEO VANZETTI MEMORIAL DAY"; and declare, further, that any stigma and disgrace should be forever removed from the names of Nicola Sacco and Bartolomeo Vanzetti, from the names of their families and descendants, and so call upon all the people of Massachusetts to pause in their daily endeavors to reflect upon these tragic events, and draw from their historic lessons the resolve to prevent the forces of intolerance, fear, and hatred from ever again uniting to overcome the rationality, wisdom, and fairness to which our legal system aspires."

Such proclamation contrasts with the Metro Boston Edition of December 6, 2010 that on its front page includes the headlines: "North End memorial to murder? - Group trying to erect a plaque to two men convicted in the '20s. - Sacco and Venzetti (sp) case is infamous". Then on the full page of a small article the reporter, Justin Rice, continues the stereotypes via a sub-heading: "- Group of anarchists trying to memorialize convicted killers in the North End".

The facts are that Nicola Sacco and Bartolomeo Vanzetti indeed where convicted for the killing of Parmenter and Berardelli in a robbery in Braintree, but then and now virtually the entire world doubted that they were the real killers in the case. Historical consensus indicates that instead they were executed because they were anarchists and Italian immigrants. Prejudice and judicial manipulation were in the end their executioners.

Thank goodness, unlike the Metro's prejudice, the Boston City Council has been passing since 2007 a yearly resolution stating "That the Boston City Council does hereby extend its admiration and congratulations to the Sacco and Vanzetti Commemoration Society, and in honor of its many contributions, does hereby declare August 23, Sacco and Vanzetti Commemoration Day".

A memorial monument to Sacco and Vanzetti in the North End would contribute to learn from a dark moment in our history and hopefully come to the conclusion that prejudice and hatred are wrong.
See also:
http://www.saccoandvanzetti.org

From The Archives-The Struggle To Win The Youth To The Fight For Our Communist Future-The Civil War: The Second American Revolution-Honor Abraham Lincoln On His Birthday!

From The Archives-The Struggle To Win The Youth To The Fight For Our Communist Future- Marxism and the Jacobin Communist Tradition

Markin comment on this series:

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

There is no question that back in my youth I could have used, desperately used, many of the archival materials available today. When I developed political consciousness very early on, albeit liberal political consciousness, I could have used this material as I knew, I knew deep inside my heart and mind, that a junior Cold War liberal of the American for Democratic Action (ADA) stripe was not the end of my leftward political trajectory. More importantly, I could have used a socialist or communist youth organization to help me articulate the doubts I had about the virtues of liberal capitalism and be recruited to a more left-wing world view.

As it was I spent far too long in the throes of the left-liberal/soft social-democratic milieu where I was dying politically. A group like the Young Communist League (W.E.B. Dubois Clubs in those days), the Young People’s Socialist League, or the Young Socialist Alliance representing the youth organizations of the American Communist Party, American Socialist Party and the Socialist Workers Party (U.S.) respectively would have saved much wasted time and energy. I knew they were around but just not in my area.

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

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

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

This seems to me be somewhere in the right direction for what a Bolshevik youth group should be doing these days; a proving ground to become professional revolutionaries with enough wiggle room to learn from their mistakes, and successes. More later.
********
Workers Vanguard No. 938
5 June 2009

The Civil War: The Second American Revolution-Honor Abraham Lincoln!

By Bert Mason

The following was written as a contribution for a Spartacist League internal educational series.

February 12 marked the bicentennial of Abraham Lincoln’s birth. Since the days of Karl Marx and Friedrich Engels, the founders of scientific socialism, revolutionaries have held Lincoln in high esteem. His world-historic achievement—the single most important event in American history
—was to lead the North in a horrendously bloody civil war that smashed the Southern Confederacy and abolished slavery in the United States. In “Comments on the North American Events” (7 October 1862), Marx wrote with characteristic eloquence:

“Lincoln is a sui generis figure in the annals of history. He has no initiative, no idealistic impetus, no cothurnus [dignified, somewhat stilted style of ancient tragedy], no historical trappings. He gives his most important actions always the most commonplace form. Other people claim to be ‘fighting for an idea,’ when it is for them a matter of square feet of land. Lincoln, even when he is motivated by an idea, talks about ‘square feet.’ He sings the bravura aria of his part hesitatively, reluctantly and unwillingly, as though apologising for being compelled by circumstances ‘to act the lion.’…

“Lincoln is not the product of a popular revolution. This plebeian, who worked his way up from stone-breaker to Senator in Illinois, without intellectual brilliance, without a particularly outstanding character, without exceptional importance—an average person of good will, was placed at the top by the interplay of the forces of universal suffrage unaware of the great issues at stake. The new world has never achieved a greater triumph than by this demonstration that, given its political and social organisation, ordinary people of good will can accomplish feats which only heroes could accomplish in the old world!”

Many opponents of revolutionary Marxism, from black nationalists to reformist leftists, have made a virtual cottage industry out of the slander that “Honest Abe” was a racist or even a white-supremacist. The reformist who impugns Lincoln for his bourgeois conceptions, which in fact reflected his time, place and position, does not hesitate for a moment to ally with unctuous “progressives” today who praise “diversity” while fighting tooth and nail to maintain the racial oppression and anti-immigrant chauvinism that are endemic to this most brutal of imperialist countries.

Take the Revolutionary Communist Party (RCP). In Cold Truth, Liberating Truth: How This System Has Always Oppressed Black People, And How All Oppression Can Finally Be Ended, a pamphlet originally published in 1989 and reprinted in Revolution (17 February 2008), the RCP writes:

“It is a lie that ‘Abraham Lincoln freed the slaves’ because he was morally outraged over slavery. Lincoln signed the Emancipation Proclamation freeing the slaves (and not all the slaves at first, but only those in the states that had joined the southern Confederacy) because he saw that it would be impossible to win the Civil War against that southern Confederacy without freeing these slaves and allowing them to fight in the Union army.

“Lincoln spoke and acted for the bourgeoisie—the factory-owners, railroad-owners, and other capitalists centered in the North—and he conducted the war in their interests” (emphasis in original).

Aside from the scurrilous suggestion that Lincoln was not an opponent of slavery who abhorred that “peculiar institution,” the RCP rejects Marxist materialism in favor of liberal moralizing, denying that against the reactionary class of slaveholders and the antiquated slave system, the Northern capitalists represented a revolutionary class whose victory was in the interests of historical progress. Presenting the goals of the North and South as equally rapacious, the RCP neither sides with the North nor characterizes its victory as the consummation of a social revolution.

Indeed, the Civil War—the Second American Revolution—was the last of the great bourgeois revolutions, which began with the English Civil War of the 17th century and found their culmination in the French Revolution of the 18th. For the RCP, however, there is no contradiction whatsoever in condemning Lincoln as a representative of the 19th-century American bourgeoisie while doing everything in its power to embrace bourgeois liberalism today—from its antiwar coalitions with capitalist spokesmen to its implicit support for the Democratic Party and Barack Obama in the name of “drive out the Bush regime.”

Abraham Lincoln: Bourgeois Revolutionary

In the preface to his 1859 book, A Contribution to the Critique of Political Economy, Karl Marx wrote that in studying the transformation of the whole immense superstructure that arises from revolutionary changes in the economic foundation:

“It is always necessary to distinguish between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, artistic or philosophic—in short, ideological forms in which men become conscious of this conflict and fight it out. Just as one does not judge an individual by what he thinks about himself, so one cannot judge such a period of transformation by its consciousness, but, on the contrary, this consciousness must be explained from the contradictions of material life, from the conflict existing between the social forces of production and the relations of production. No social formation is ever destroyed before all the productive forces for which it is sufficient have been developed, and new superior relations of production never replace older ones before the material conditions for their existence have matured within the framework of the old society.”

The American Civil War was a bourgeois revolution, and Lincoln was both bourgeois and revolutionary at the same time—with all the contradictions this implies. Because the task of the Second American Revolution was to eradicate an antiquated social system based on chattel slavery and erect in its place the dominion of industrial capitalism based on wage labor from one end of the North American landmass to the other, it could not eradicate every form of class and social oppression—the hallmark of all propertied classes throughout the history of class society. As materialists, Marxists do not judge historical figures primarily based on the ideas in their heads but on how well they fulfilled the tasks of their epoch. While Lincoln had bourgeois conceptions—how could it be otherwise!—he was uniquely qualified to carry out the task before him, and in the last analysis he rose to the occasion as no other. That is the essence of his historical greatness.

While bestowing begrudging praise on Lincoln’s achievements with the left hand, the leftist critic often takes it back with the right. Lincoln, the critic will admit, opposed slavery; he came to see that a hard war was necessary and prepared to issue his Emancipation Proclamation. However, the critic is more concerned with Lincoln’s attitudes than his deeds: Lincoln was not John Brown, he was not Frederick Douglass, he was not Marx and Engels, he was not even as left-wing as his Treasury secretary Salmon P. Chase. For example, while Lincoln agreed with John Brown in thinking slavery wrong, he could not excuse Brown’s violence, bloodshed and “acts of treason” in attempting to seize the arsenal at Harper’s Ferry to spark a slave rebellion on the eve of the Civil War. Finally, the critic will argue, while Marx and Engels from 3,000 miles away knew that the American Civil War was about slavery, Lincoln and the Republicans sought to ignore the root of the problem and wage the conflict on constitutional grounds to save the Union. Such facts are indisputable, but they must be seen in their historical context.

In his Abraham Lincoln (2009), James M. McPherson remarks:

“Only after years of studying the powerful crosscurrents of political and military pressures on Lincoln did I come to appreciate the skill with which he steered between the numerous shoals of conservatism and radicalism, free states and slave states, abolitionists, Republicans, Democrats, and border-state Unionists to maintain a steady course that brought the nation to victory—and the abolition of slavery—in the end. If he had moved decisively against slavery in the war’s first year, as radicals pressed him to do, he might well have fractured his war coalition, driven border-state Unionists over to the Confederacy, lost the war, and witnessed the survival of slavery for at least another generation.”

Facing innumerable pressures when the war broke out in April 1861, Lincoln grappled with how to respond to them. But the pressures—as intense as they were—were not merely strategic in nature. As the president of a constitutional republic, Lincoln believed that it was his duty to uphold the Constitution and the rule of law. While he detested slavery, he believed it was not his right to abolish it. That ideology flowed from the whole bourgeois constitutional framework of the United States.

In the first year of the war, Lincoln pursued a policy of conciliating the four border slave states—Delaware, Maryland, Kentucky and Missouri—in an effort to retain their loyalty to the Union. Marx and Engels criticized this policy because it weakened the Union’s war effort and emboldened the slaveholders. However, did this policy stem from disdain for the enslaved black masses or from a desire on Lincoln’s part to let bygones be bygones—i.e., coexist with the slave South? No. It flowed from the whole previous history of the United States. In 1776, 1800 and even as late as 1820, the North and South had similar values and institutions. With the Industrial Revolution, however, the North surged ahead in virtually every area—railroads, canals, literacy, inventions—while the South stagnated. Yet the two regions remained part of the same nation, setting the stage for compromise after compromise. For a whole historical period, Lincoln was hardly alone in seeking détente. In 1848, even the more left-wing Salmon Chase rejected the view espoused by radicals in his Liberty Party that the Constitution empowered the government to abolish slavery in the states, preferring a bloc with antislavery Whigs and Democrats that would agitate merely for keeping slavery out of the territories.

While he conciliated the border states for a time, Lincoln stood firm against secession, countering his cabinet members’ willingness to compromise in the face of the Confederacy’s belligerence. After his fateful election in 1860, which set the stage for the secession of the Southern states and the Civil War, Lincoln reined in his future secretary of state William H. Seward for advocating support to the Crittenden Compromise, an attempt to allow slavery to flourish anywhere south of 36°30'. Then Lincoln rejected Seward’s proposal to abandon Fort Sumter in the Charleston, South Carolina, harbor. Had it not been for Lincoln’s relentless efforts to goad his officers to fight and his stubborn support for Ulysses S. Grant in the face of substantial Northern opposition, the North might not have vanquished the slavocracy in that time and place. Lincoln’s resoluteness, his iron determination to achieve victory and his refusal to stand down to the Confederacy are hallmarks of his revolutionary role and enduring testaments to his greatness.

Borrowing from today’s terminology, one could argue that Lincoln began as a reformist, believing that the reactionary social system in the South could be pressured into change and that the institution of slavery would eventually wither on the vine. But he underwent a radical shift when bloody experience in the crucible of war—combined with the mass flight of the slaves to the Union lines—taught him that the nation could be preserved only by means of social revolution. In contrast to this remarkable personal transformation, the Great French Revolution required a series of tumultuous stages to reach its revolutionary climax, a protracted process that was marked by the domination of different and antagonistic groupings—from the Girondins to the Montagnards to the Committee of Public Safety. The Mensheviks were also reformists, but they didn’t become revolutionaries but counterrevolutionaries.

Was Lincoln a Racist?

Although it is beyond dispute that Lincoln occasionally appealed to racist consciousness and expressed racist opinions, the record is not as cut-and-dried as the typical liberal moralist or his leftist cousin will assert. Before a proslavery crowd in Charleston, Illinois, during the fourth debate with Stephen A. Douglas on 18 September 1858, Lincoln declared:

“I will say, then, that I am not, nor ever have been, in favor of bringing about in any way the social and political equality of the white and black races; that I am not, nor ever have been, in favor of making voters or jurors of Negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say, in addition to this, that there is a physical difference between the white and black races which I believe will forever forbid the two races living together on terms of social and political equality. And in as much as they cannot so live, while they do remain together there must be the position of superior and inferior, and I, as much as any other man am in favor of having the superior position assigned to the white race.”

Yet two months earlier in Chicago, Lincoln had insisted, “Let us discard all this quibbling about this man and the other man, this race and that race and the other race being inferior, and therefore they must be placed in an inferior position; discarding our standard that we have left us. Let us discard all these things, and unite as one people throughout this land, until we shall once more stand up declaring that all men are created equal.”

However, more important than these words were Lincoln’s actions in defense of the slaves, the freedmen and the black troops in the Union Army. For example, in the autumn of 1864, pressure mounted for Lincoln to consummate a prisoner exchange that would exclude black soldiers. Some Republican leaders warned that Union men “will work and vote against the President, because they think sympathy with a few negroes, also captured, is the cause of a refusal” to exchange prisoners. Ignoring these threats, Lincoln’s agent in the exchange negotiations asserted, “The wrongs, indignities, and privations suffered by our soldiers would move me to consent to anything to procure their exchange, except to barter away the honor and the faith of the Government of the United States, which has been so solemnly pledged to the colored soldiers in its ranks” (James M. McPherson, Battle Cry of Freedom [1988]).

That’s not all. Confronting growing defeatist sentiment in the North, the grim prospect of defeat in the impending 1864 presidential elections and a cacophony of demands to abandon the Emancipation Proclamation from Democrats and even staunch Republicans, Lincoln stood firm. In response to fulminations such as “Tens of thousands of white men must yet bite the dust to allay the negro mania of the President,” Lincoln responded, “If they [the black soldiers] stake their lives for us they must be prompted by the strongest motive—even the promise of freedom. And the promise being made, must be kept.” Emphasizing the point, he maintained, “There have been men who have proposed to me to return to slavery the black warriors of Port Hudson & Olustee to their masters to conciliate the South. I should be damned in time & in eternity for so doing. The world shall know that I will keep my faith to friends & enemies, come what will.”

In the last months of the war, the emancipation of the slaves began to raise broader political and economic questions. When reports filtered northward of General William Tecumseh Sherman’s indifference toward the thousands of freedmen that had attached themselves to his army, Lincoln’s war secretary Edwin Stanton traveled to Savannah, Georgia, in January 1865 to talk with Sherman and consult with black leaders. As a result of Stanton’s visit, Sherman issued “Special Field Orders, No. 15,” which granted the freed slaves rich plantation land belonging to former slaveholders.

Indignantly protesting that Lincoln valued the restoration of the Union over the emancipation of the slaves, the RCP cites his famous letter to Horace Greeley of 22 August 1862, which declared: “My paramount object in this struggle is to save the Union, and is not either to save or to destroy slavery. If I could save the Union without freeing any slave I would do it, and if I could save it by freeing all the slaves I would do it; and if I could save it by freeing some and leaving others alone I would also do that.” The RCP neglects to add that a month later, on September 22, Lincoln issued the Preliminary Emancipation Proclamation. Commenting on this momentous event, Marx called Lincoln’s manifesto abolishing slavery “the most important document in American history since the establishment of the Union, tantamount to the tearing up of the old American Constitution.”

What was more important for Lincoln’s cause, Union or emancipation? The very question betrays a subjective idealist approach that ignores the objective reality of the time. The two tasks had become inextricably intertwined in the reality of a war that pitted a modern industrial capitalist mode of production in the North against an archaic agrarian slave system in the South. Restoration of the Union required emancipation, and emancipation required a Union victory. For embodying and melding those two great tasks, Lincoln will forever occupy an honored place in history.

Much Ado About Colonization

An oft-repeated theme among Lincoln’s detractors is that the 16th president—a racist to his bones, they assert—was dedicated above all else to deporting the freed black slaves to distant shores. The most caustic purveyor of this timeworn slander is Lerone Bennett Jr., executive editor emeritus of Ebony and the author of Forced into Glory: Abraham Lincoln’s White Dream (2000). Bennett shrieks that “Abraham Lincoln’s deepest desire was to deport all black people and create an all-white nation. It’s—sounds like a wild idea now and it is a wild idea, but from about 1852 until his death, he worked feverishly to try to create deportation plans, colonization plans to send black people either to Africa or to...South America, or to the islands of the sea” (interview with Brian Lamb, 10 September 2000, www.booknotes.org/transcript/?programID=1581).

Lincoln did not invent the idea of colonization. Schemes to remove black people from the United States went back to the American Colonization Society, which was founded in 1816. Very much a product of his times, Lincoln was long a supporter of colonization because he believed that the ideal of racial harmony in America was impossible. Although reprehensible and misguided, Lincoln’s colonization schemes were motivated not by racist antipathy toward black people but by his perceptions of enduring white racism in America. In the course of meeting with black leaders at the White House on 14 July 1862, Lincoln declared:

“You and we are different races. We have between us a broader difference than exists between almost any other two races. Whether it is right or wrong I need not discuss, but this physical difference is a great disadvantage to us both, as I think your race suffer very greatly, many of them by living among us, while ours suffer from your presence. In a word, we suffer on each side. If this is admitted, it affords a reason at least why we should be separated….

“Your race are suffering, in my judgment, the greatest wrong inflicted on any people. But even when you cease to be slaves, you are yet far removed from being placed on an equality with the white race. You are cut off from many of the advantages which the other race enjoy. The aspiration of men is to enjoy equality with the best, when free; but on this broad continent not a single man of your race is made the equal of a single man of ours. Go where you are treated the best, and the ban is still upon you.”

— cited in “Report on Colonization and Emigration, Made to the Secretary of the Interior, by the Agent of Emigration” (1862)

It is therefore not surprising that Lincoln advocated colonization most strenuously at the very moment that he was preparing his Provisional Emancipation Proclamation following the watershed Union victory at Antietam, which Marx said “decided the fate of the American Civil War.” With his colonization proposals, Lincoln sought to sweeten what many whites considered the bitter pill of black emancipation.

However indefensible the idea of colonization was, Lincoln insisted that it must be voluntary. Even then, blacks overwhelmingly rejected colonization as both racist and impractical, holding anticolonization meetings in Chicago and Springfield to protest it. Indeed, Frederick Douglass declared in September 1862: “Mr. Lincoln assumes the language and arguments of an itinerant Colonization lecturer, showing all his inconsistencies, his pride of race and blood, his contempt for Negroes and his canting hypocrisy.” One of the administration’s two concrete moves to implement colonization, the Île à Vache fiasco, led to the deaths of dozens of freed blacks. However, when Lincoln learned of the disaster, he did the honorable thing and ordered the Navy to return the survivors to the United States.

Besides free blacks and Radical Abolitionists, many other contemporaries of Lincoln were incensed at his colonization efforts. Publications like Harper’s Weekly considered the proposal to resettle millions of people to distant shores insane. In Eric Foner’s words, “For what idea was more utopian and impractical than this fantastic scheme?” (“Lincoln and Colonization,” in Our Lincoln: New Perspectives on Lincoln and His World, ed., Eric Foner [2008]).

By the waning days of the war, Lincoln’s utterances on colonization—if not his attitude—had evolved. In a diary entry dated 1 July 1864, Lincoln’s secretary John Hay remarked, “I am glad that the President has sloughed off the idea of colonization.” But much more to the point than attempts to decipher Lincoln’s attitudes is the indisputable fact that Lincoln’s policies on the ground were progressively rendering his colonization schemes a dead letter. Foner writes that in 1863 and 1864, Lincoln began to consider the role that blacks would play in a post-slavery America. He showed particular interest in efforts that were under way to establish schools for blacks in the South Carolina Sea Islands and in how former slaves were being put to work on plantations in the Mississippi Valley. In August 1863, he instructed General Nathaniel P. Banks to establish a system in Louisiana during wartime Reconstruction in which “the two races could gradually live themselves out of their old relation to each other, and both come out better prepared for the new.”

Historian Richard N. Current wrote, “By the end of war, Lincoln had abandoned the idea of resettling free slaves outside the United States. He had come to accept the fact that Negroes, as a matter of justice as well as practicality, must be allowed to remain in the only homeland they knew, given education and opportunities for self-support, and started on the way to complete assimilation into American society” (cited at “Mr. Lincoln and Freedom,” www.mrlincolnandfreedom.org). Indeed, on 11 April 1865, following Lee’s surrender at Appomattox, Lincoln gave a speech in which he declared that literate blacks and black Union Army veterans should have the right to vote in a reconstructed Union—an early step toward the 14th Amendment and citizenship for the freed slaves.

A dishonest charlatan that considers Lincoln no better than Hitler, Lerone Bennett brings the very concept of scholarship into disrepute. In disgust at Bennett’s diatribes, one critic, Edward Steers Jr., sarcastically titled his review, “Great Emancipator or Grand Wizard?” And McPherson wrote that while Lincoln “was not a radical abolitionist, he did consider slavery morally wrong, and seized the opportunity presented by the war to move against it. Bennett fails to appreciate the acuity and empathy that enabled Lincoln to transcend his prejudices and to preside over the greatest social revolution in American history, the liberation of four million slaves” (“Lincoln the Devil,” New York Times, 27 August 2000).

Honor Lincoln— Finish the Civil War!

At times, Frederick Douglass was highly critical of Lincoln’s moderation and his relegation of black people to the status of what he called “step-children.” But Douglass also saw another side of the 16th president. In his autobiography, Life and Times of Frederick Douglass (1882), the great abolitionist wrote of his meeting with Lincoln at the White House in 1864:

“The increasing opposition to the war, in the North, and the mad cry against it, because it was being made an abolition war, alarmed Mr. Lincoln, and made him apprehensive that a peace might be forced upon him which would leave still in slavery all who had not come within our lines. What he wanted was to make his proclamation as effective as possible in the event of such a peace.… What he said on this day showed a deeper moral conviction against slavery than I had ever seen before in anything spoken or written by him. I listened with the deepest interest and profoundest satisfaction, and, at his suggestion, agreed to undertake the organizing of a band of scouts, composed of colored men, whose business should be somewhat after the original plan of John Brown, to go into the rebel States, beyond the lines of our armies, and carry the news of emancipation, and urge the slaves to come within our boundaries.”

Rather than weigh the “good” Lincoln against the “bad” in search of the golden mean, Marxists must seek to understand that he was a bourgeois politician in a time of war and revolution—“a big, inconsistent, brave man,” in the words of W.E.B. Du Bois (cited in Henry Louis Gates Jr., “Was Lincoln a Racist?” The Root, available at www.theroot.com/views/was-lincoln-racist).

With the election of Barack Obama as America’s first black president, bourgeois media pundits are acting as if he is the reincarnation of Abraham Lincoln. Billboards show a huge portrait of Lincoln with Obama’s face superimposed on it. Obama takes the presidential oath on Lincoln’s Bible. Liberal students go a step further, preferring Obama over Lincoln because Lincoln, they assert, was a racist who would have disapproved of a black president. In fact, U.S. imperialism’s current Commander-in-Chief has as much in common with the bourgeois revolutionary Abraham Lincoln as British prime minister Gordon Brown has with the great English revolutionary Oliver Cromwell or French president Nicolas Sarkozy has with the French revolutionary Maximilien Robespierre.

In condemning Lincoln as a racist and besmirching his supreme role in the liquidation of slavery, fake leftists like the RCP surely must have a hard time with Marx’s November 1864 letter to Lincoln on behalf of the First International congratulating the American people for his re-election as president (see accompanying box). By declaring that the European workers saw the star-spangled banner as carrying the destiny of their class, was Marx forsaking the red flag of communism? Not at all. For Marx and the workers of the Old World, Lincoln’s re-election guaranteed the irreversibility of the Emancipation Proclamation; it meant that the Union Army—first and foremost its “black warriors”—did not fight in vain. And they understood that with the demise of the slave power, the unbridled growth of capitalism would lay the foundation for the growth of the American proletariat—capitalism’s future gravedigger.

At bottom, the impulse to denounce Lincoln and to minimize his monumental role in history denies that political people—even great ones—are constrained by objective reality. If only poor Lincoln had not lacked the necessary will to eradicate all forms of racial oppression! As Marx explained, “Mankind thus inevitably sets itself only such tasks as it is able to solve, since closer examination will always show that the problem itself arises only when the material conditions for its solution are already present or at least in the course of formation” (A Contribution to the Critique of Political Economy [1859]). The elimination of racial oppression in all its forms was not possible in 1861 or 1865 because the objective means to accomplish it were not yet present—the unfettered growth of industrial capitalism in America and the development of the working class.

Lincoln accomplished the task placed before him by history: the abolition of slavery. He could do so despite, and because of, the conceptions in his head. The task of Trotskyists—revolutionary Marxists—is different. Our aim is proletarian revolution. Our perspective is revolutionary integrationism. While opposing every manifestation of racist oppression, we underline that liberating black people from racial oppression and poverty—conditions inherent to the U.S. capitalist system—can be achieved only by establishing an egalitarian socialist society. Building such a society requires the overthrow of the capitalist system by the working class and its allies. This is possible only by forging a revolutionary, internationalist working-class party that champions the rights of all the oppressed and declares war on all manifestations of social, class and sexual oppression. That task will be fulfilled by a third American revolution—a workers revolution.

*IN THE TIME OF THE PARIS COMMUNE

Click on title to link to "Paris Commune Archives".

BOOK REVIEW

PARIS BABYLON, RUPERT CHRISTIANSEN, PENQUIN, NEW YORK, 1996

MARCH 18TH IS THE ANNIVERSARY OF THE PARIS COMMUNE OF 1871


March 18th every year is the anniversary of the establishment of the Paris Commune in 1871. That event rightly takes its place in an honored position in the revolutionary pantheon and is commemorated, especially in Paris, as such. Why? As the founder of scientific socialism, Karl Marx, noted in his spirited defense of the Commune against the raging reaction of capitalist Europe and the faint-hearted in the international labor movement at the time this was the first, trembling, expression of the `dictatorship of the proletariat'-the time of working class rule. That it was crushed quickly by that same capitalist Europe and repressed thoroughly does not take away from the grandeur of the experience. Historians have rightly taken it as a seminal event in late 19th century European history. The book under review takes up the narrative around the establishment of the Commune in an interesting way.

The study of history, like other major scholarly disciplines, goes through cycles and, frankly, fads concerning the important lessons of any period and about what and who to emphasize or not emphasize. This book belongs in the camp of the social micro-history school where setting up the milieu is decisive for interpreting the sequence of events. The author has done a creditable job of setting the milieu of the Second Empire in France under the dyspeptic Louis Bonaparte and his entourage, including his demanding and, at times, bizarre wife. Moreover he sets the scene by a rather vivid, and perhaps too vivid, detailing of Parisian manners, mores, cuisine, architecture and other cultural phenomena which point menacingly to the disastrous military overconfidence and woeful under preparedness that was about to occur in 1870 when confronted by the Prussians.

Less satisfactory is his analysis of the enigmatic but politically clever Louis Bonaparte and the social base on which his regime rested. Karl Marx did a much more thorough, if more polemical, analysis on that base of mainly rural farmers and their political dependents who stuck by Bonaparte to the end in his classic exposition of historical materialism, The 18th Brumaire of Louis Bonaparte. Also the author's narrative of the establishment and crushing of the Paris Commune does not lend itself to drawing any lessons from the experience.

While the author is not overtly hostile to the Commune he is clearly no friend, and makes no bones about it. Seemingly the Communards got what they deserved, or at least what they should have expected. If you want to get an in-depth analysis of those lessons you must look elsewhere, especially if you are looking for the implications for future revolutionary strategy for the 20th century Marxist movement.
With those shortcomings in mind if you want a good literary Inside Edition-like social travelogue of Paris in the third quarter of the 19th century this is as good a place as any to start.

Wednesday, March 28, 2018

***Sitting On The Rim Of The World- With The Son Of The Neon Wilderness Nelson Algren In Mind-Take Four

***Sitting On The Rim Of The World- With The Son Of The Neon Wilderness Nelson Algren In Mind-Take Four





From The Pen Of Frank Jackman

He wrote of small-voiced people, mostly people who had started out in the world with small voices, small voices which never got louder, never were heard over the rumble of the subway, working stiffs and their women, sometimes their kids, their kids growing up like weeds, who turned out to be disappointments but what could expect more from the progeny of small-voiced people, guys who sat around gin mills all night (maybe all day too I knew a few who inhabited the Dublin Grille in my old hometown of North Adamsville, another town filled with small-voice people). Never wrote, or wrote much, about big-voiced people who tumbled down to the sound of rumble subway stops out their doors, people who fell off the rim of the world from some high place due to their hubris, their addictions, their outrageous wanting habits never sated before the fall (not some edenic fall but just a worldly fall that once it happened the world moved on and ignored). Wrote of the desperately lonely, a man talking to himself on some forsaken park bench the only voice, not a big voice but a voice that had to be reckoned with, of the stuffed cop swaggering his billy club menacingly to him move on, or else, a woman, unhappy in love, hell maybe jilted at the altar, sitting alone like some Apple Annie in that one Ladies Invited tavern on the corner, the one just off Division where she had met that man the first time and meets all men now, all men with the price of a drink, no more. Yeah, a big old world filled with the lonely hearing only their own heartbeats, heard no other heartbeats as they waited out their days. What did Eliot call it, oh yeah, measured out their lives in coffee spoons. Wrote of alienated people too, not the Chicago intellectuals who were forever belly-aching about the de-humanization of man, about how we had built a mechanical world from which we had to run but the common clay, the ones who manned the conveyor belts, ran the damn rumbling subways, shoveled the snow, hell, shoveled shit day and night. Wrote of the night people, of the ones who would show up after midnight in some police precinct line-up, the winos, the jack-rollers, the drifters, the grifters, the midnight sifters, maybe a hooker who had not paid the paddy and thus was subject to the grill. Wrote of the  people who inhabit the Nighthawk Diner (artist Edward Hopper’s all shape angles, all dim lights outside, bright fluorescent no privacy, no hiding lights inside, all the lonely people eating their midnight hamburgers fresh off the greased grill, another grill that forlorn hooker knew well, or Tom Waits’ rummies, bummies, stumblers, street-walkers looking for respect all shadows left behind, take your pick), the restless, the sleepless, the shiftless, those who worked the late shift, those who drew the late shift of life, those who worked better under the cover of night in the dark alleyways and sullen doorways.

He wrote big time, big words, about the small-voiced people, big words for people who spoke in small words, spoke small words about small dreams, or no dreams, spoke only of the moment, the eternal moment. The next fix, how to get it, the next drink, how to get it, the next bet, how to con the barkeeper to put him on the sheet, the next john, how to take him, the next rent due, how to avoid the dun and who after all had time for anything beyond that one moment. Waiting eternally waiting to get well, waiting for the fixer man to walk up the stairs and get you well, well beyond what any doctor could prescript, better than any priest could absolve, to get some kicks. (Needle, whiskey, sex although that was far down the list by the time that needle was needed or that shot of low-shelf whiskey drove you to your need, again.) Waiting for the fixer man, waiting for the fixer man to fix what ailed them. Not for him the small voice pleasant Midwestern farmers providing breadbaskets to the world talking to kindred about prices of wheat and corn, the prosperous small town drugstore owners filling official drug prescriptions and selling the under-aged liquor as medicine or whatever the traffic would bear, or of Miss Millie’s beauty salon where the blue-haired ladies get ready for battle and gossip about how Mister so and so had an affair with Miss so and so from the office and how will Mildred who of course they would never tell do when the whole thing goes public (although one suspects that he could have written that stuff, written and hacked away his talent)who in the pull and push of the writing profession they had (have) their muses. Nor was he inclined to push the air out of the small town banker seeking a bigger voice (calling in checks at a moment’s notice), the newspaper publisher seeking to control the voices or the alderman or his or her equivalent who had their own apparatuses for getting their small voices heard (although again one suspects he could have, if so inclined, shilled for that set). No, he, Nelson Algren, he, to give him a name took dead aim at the refuge of society, the lumpen as he put it in the title of one short story, those sitting on the rim of the world.

And he did good, did good by his art, did good by his honest snarly look at the underside of society, and, damn, by making us think about that quarter turn of fate that separated the prosperous farmer (assuming as we must that he, secretly, was not short-weighting the world), the drugstore owner (assuming as we must that he, secretly, was not dispensing his wares, his potent drugs, out the back door to a craving market) , Miss Millie (assuming as we must that she, secretly, was not running a call girl service on the side), the banker (assuming as we must that he, maybe secretly maybe not, was not gouging rack rents and usurious interest), the newspaper editor (assuming as we must that he, very publicly, in fact was printing all the news fit to print), and the politician (assuming as we must that he, secretly, was not bought and paid for by all of the above, or others) from the denizens of his mean streets. The mean city streets, mainly of Chicago, but that is just detail, just names of streets and sections of town to balance his work where his characters eked out an existence, well, anyway they could, some to turn up face down in some muddy ravine, under some railroad trestle, in some dime flop house, other to sort of amble along in the urban wilderness purgatory.

Brother Algren gave us characters to chew on, plenty of characters, mostly men, mostly desperate (in the very broadest sense of that word), mostly with some jones to work off, mostly with some fixer man in the background to wreak havoc too. He gave us two classics of the seamy side genre, one, the misbegotten Frankie Machine, the man with the golden arm, the man with the chip on his shoulder, the mid-century(20th century, okay) man ill at ease in his world, ill at ease with the world and looking, looking for some relief, some kicks in that mid-century parlance, and, two, that hungry boy, that denizen of the great white trash night, Dove Linkhorn, who, perhaps more than Frankie spoke to that mid-century angst, spoke to that world gone wrong, for those who had just come up, come up for some place where time stood still to gain succor in the urban swirl, to feast at the table, come up from the back forty lots, the prairie golden harvest wheat fields, the Ozarks, all swamps and ooze, mountain wind hills and hollows, the infested bayous and were ready to howl, howl at the moon to get attention.

I remember reading somewhere, and I have forgotten where now, that someone had noted that Nelson Algren’s writing on Dove Linkhorn’s roots was the most evocative piece on the meaning of the okie–arkie out migration segment of that mid-century America ever written, the tale of the wandering boys, the railroad riders, the jungle camp jumpers, the skid row derelicts. Hell, call it by its right name, the white trash, that lumpen mush. And he or she was right, of course, after I went back and re-read that first section of Walk On The Wild Side where the Linkhorn genealogy back unto the transport ships that brought the first crop of that ilk from thrown out Europe are explored. All the pig thieves, cattle-rustlers, poachers, highwaymen, the -what did some sociologist call them?, oh yeah, “the master-less men,” those who could not or would not be tamed by the on-rushing wheels of free-form capitalism as the system relentlessly picked up steam, the whole damn lot transported. And good riddance.

The population of California after World War II was filled to the brim with such types, the feckless “hot rod” boys, boys mostly too young to have been though the bloodbaths of Europe and Asia building some powerful road machines out of baling wire and not much else, speeding up and down those ocean-flecked highways looking for the heart of Saturday night, looking for kicks just like those Chicago free-flow junkies, those twisted New Orleans whoremasters. Wandering hells angels riding two by two (four by four if they felt like it and who was to stop them) creating havoc for the good citizens of those small towns they descended on, descended on unannounced (and unwelcomed by those same good citizens). In and out of jail, Q, Folsom, not for stealing pigs now, but armed robberies or some egregious felony, but kindred to those lost boys kicked out of Europe long ago. Corner boys, tee-shirted, black leather jacket against cold nights, hanging out with time on their hands and permanent smirks, permanent hurts, permanent hatreds, paid to that Algren observation. All the kindred of the cutthroat world, or better “cut your throat” world, that Dove drifted into was just a microcosm of that small-voiced world.

He spoke of cities, even when his characters came fresh off the farm, abandoned for the bright lights of the city and useless to that short-weighting farmer who now is a prosperous sort, making serious dough as the breadbasket to the world. They, the off-hand hot rod king, the easy hell rider, the shiftless corner boy, had no existence, no outlets for their anger and angst, in small towns and hamlets for their vices, or their virtues, too small, too small for the kicks they were looking for. They needed the anonymous city rooming house, the cold-water flat, the skid- row flop house, the ten- cent beer hall, hell, the railroad jungle, any place where they could just let go with their addictions, their anxieties, and their hunger without having to explain, endlessly explain themselves, always, always a tough task for the small-voiced of this wicked old world. They identified with cities, with city 24/7/365 lights, with Algren’s blessed neon lights, city traffic (of all kinds), squalor, cops on the take, cops not on the take, plebeian entertainments, sweat, a little dried blood, marked veins, reefer madness, swilled drinks, white towers, all night diners (see it always comes back to that lonely, alienated Nighthawk Diner just ask Waits), the early editions (for race results, the number, who got dead that day, the stuff of that world), a true vision of Edward Hopper’s Nighthawk for a candid world.

He spoke of jazz and the blues, as if all the hell in this wicked old world could be held off for a minute while that sound sifted thought the night fog air reaching the rooming house, the flop, the ravine, the beer hall as it drifted out to the river and drowned. Music not upfront but as a backdrop to while the steamy summer nights away, and maybe the frigid lake front winter too. Strangely, or maybe not so strangely, he spoke of a small-voiced white world, residents of white slums and pursuers of white- etched dreams and only stick character blacks but his beat, his writing rhythm made no sense without the heat of Trouble In Mind or that cool blast of Charlie Parker, Miles, Dizzie be-bopping, made absolutely no sense, and so it went.


He spoke of love too. Not big flamed love, big heroes taking big falls for some hopeless romance like in olden times but squeezed love, love squeezed out of a spoon, maybe, but love in all its raw places. A guy turning his woman into a whore to feed his endless habit love, and her into a junkie love. A woman taking her man through cold turkey love. A man letting his woman go love, ditto woman her man when the deal went wrong. When the next best thing came by. Not pretty love all wrapped in a bow, but love nevertheless. And sometimes in this perverse old world the love a man has for a woman when, failing cold turkey, he goes to get the fixer man and that fixer man get his woman well, almost saintly and sacramental. Brothers and sisters just read The Last Carousel if you want to know about love. Hard, hard love. Yah, Nelson Algren knew how to give voice, no holds barred, to the small-voiced people.

Tuesday, March 27, 2018

Songs To While Away The Social Struggle By-Jim Morrison And The Doors

Songs To While Away The Social Struggle By-Jim Morrison And The  Doors
  



Peter Paul Markin comment:

A while back, maybe a half a decade ago now, I started a series in this space that I presented under the headline Songs To While Away The Class Struggle By where I posted some songs, you know, The Internationale, Which Side Are You On?, Viva La Quince Brigada, Solidarity Forever and others like Deportee, Where Have All The Flowers Gone, Blowin’ In The Wind, This Land Is Your Land  while not as directly political had their hearts in the right place, that I thought would help get us through the “dog days” of the struggle for our socialist future. Those “dog days” in America anyway, depending on what leftist political perspective drove your imagination could have gone back as far as the late 1960s and early 1970s when all things were possible and the smell of revolution could be whiffed in the air for a while before we were defeated, or maybe later when all abandoned hope for the least bit of social justice in the lean, vicious, downtrodden Reagan years of unblessed memory or later still around the time of the great world- historic defeats of the international working class in East Europe and the former Soviet Union which left us with an unmatched arrogant unipolar imperialist world. That one pole being the United States, the “heart of the beast” from which we work. Whatever your personal benchmark they were nevertheless if you had the least bit of political savvy clearly dog days.        

I began posting these songs at a time, 2009, when it was touch and go whether there would be some kind of massive uprising against the economic royalists (later chastised under the popular sobriquet “the one-percent”) who had just dealt the world a blow to the head through their economic machinations in what is now called the Great Recession of 2008. Subsequently, while there were momentary uprisings, the Arab Spring which got its start in Tunisia and Egypt and enflamed most of the Middle East one way or another, here in America the defensive uprising of the public workers in Wisconsin and later the quick-moving although ephemeral Occupy movement, and the uprising in Greek, Spain and elsewhere in Europe in response to the “belt-tightening demanded by international financial institutions to name a few, the response from the American and world working classes has for lots of reasons if anything further entrenched those interests.

So as the “dog days” continue I have resumed the series. I do not vouch for the political thrust of the songs selected; for the most part they are done by pacifists, social democrats, hell, even just plain old ordinary democrats. And, occasionally, a communist, although hard communist musicians have historically been scarce on the ground. Thus, here we have a regular "popular front" on the music scene. While this kind of formation would mean political death for any serious revolutionary upheaval and would not be acceptable for our political prospects, it will suffice for our purposes here. I like to invite others to make additional comments on certain pivotal songs, groups and artists and here is one by my old friend Josh Breslin, whom I met out in California during the heyday of the summer of love 1967, that reflects those many possibilities to “turn the world upside down” back in the 1960s and early 1970s before the “night of the long knives” set in:

WE WANT THE WORLD AND WE WANT IT NOW!

From The Pen Of Joshua Lawrence Breslin

My old friend from the summer of love 1967 days, Peter Paul Markin, always used to make a point then of answering, or rather arguing which tells a lot about the kind of guy he was (is) when he gets his political hind legs up with anybody who tried to tell him back in the day that “music is the revolution.”  Strangely when I first met him in San Francisco that summer you would have been hard-pressed to tell him that was not the case but after a few hit on the head by the coppers, a tour of duty in the military at the height of the Vietnam War, and what was happening to other political types trying to change the world for the better like the Black Panthers he got “religion,” or at least he got that music as the agency of social change idea out of his head.  Me, well, I was (and am not) as political as Markin so that I neither got drowned in the counter-culture where music was a central cementing act, nor did I  have anything that happened subsequently that would have given me Markin’s epiphany.

I would listen half-attentively (a condition aided by being “stoned” a lot of the time) when such conversations erupted and Markin drilled his position. That position meaning, of course that contrary to the proponents (including many mutual friends who acted out on that idea and got burned by the flame, some dropping out, some going back to academia, some left by the wayside and who are maybe still wandering) that eight or ten Give Peace A ChanceKumbaya, Woodstock songs would not do the trick, would not change this nasty, brutish, old short-life world into the garden, into some pre-lapsian Eden. Meaning that the gathering of youth nation unto itself out in places like Woodstock, Golden Gate Park, Monterrey, hell, the Boston Common, or even once word trickled down the way the word has always trickled down to the sticks once the next new thing gets a workout, Olde Saco Park, in the town up in Maine where I grew up would not feed on itself and grow to such a critical mass that the quite nameable enemies of good, kindness starting with one Lyndon Johnson and one Richard M. Nixon and working down to the go-fers and hangers-on, and leave us alone would sulk off somewhere, defeated or at least defanged.

Many a night, many a dope-blistered night before some seawall ocean front Pacific Coast campfire I would listen to Markin blast forth against that stuff, against that silliness. As for me, I was too “into the moment,” too into finding weed, hemp, mary jane and too into finding some fetching women to share it with to get caught up in some nebulous ideological struggle. It was only later, after the music died, after rock and roll turned in on itself, turned into some exotic fad of the exiles on Main Street that I began to think through the implications of what Markin, and the guys on the other side, were arguing about.

Now it makes perfect sense that music, or any mere cultural expression standing alone, would be unable to carry enough weight to turn us back to the garden (I won’t use that “pre-lapsarian’ again to avoid showing my, and Markin’s, high Roman Catholic up-bringing and muddy what I want to say which is quite secular). I guess that I would err on the side of the “angels” and at least wish that we could have carried the day against the monsters of the American imperium we confronted back in the day. (Although I had a draft deferment due to a serious physical condition, not helped by the “street” dope I was consuming by the way, I supported, and something vehemently and with some sense of organization, a lot of the political stuff Markin was knee deep into, especially Panther defense when we lived in Oakland and all hell was raining down on the brothers and sisters.)                  
Thinking about what a big deal was made of such arguments recently (arguments carried deep into the night, deep in smoke dream nights, and sometimes as the blue–pink dawn came rising up to smite our dreams) I thought back to my own musical appreciations. In my jaded youth (if one could be jaded in Podunk Olde Saco, although more than one parent and more than one teacher called me “beatnik” back then whatever that meant to them) I developed an ear for roots music, whether I was conscious of that fact or not. Perhaps it was some off-shoot DNA thing since my people on my mother’s side (nee LeBlanc) were French-Canadian which had a deep folk heritage both up north and here although such music was not played in the house, a house like a lot of other ethnics where in the 1950s everybody wanted to be vanilla American (Markin mentioned that same thing about his Irish-etched parents). So it initially started as a reaction to my parents’ music, the music that got them through the Great Depression of the 1930s and later waiting for other shoe to drop (either in Normandy where my father first went to Europe under some very trying conditions or at home waiting in Olde Saco), and that became a habit, a wafting through the radio of my childhood home habit. You know who I mean Frank (Sinatra for the heathens), Harry James, the Andrews Sisters, Peggy Lee, Doris Day and the like. Or, maybe, and this is something that I have come closer to believing was the catalyst along with the DNA stuff I already mentioned, my father’s very real roots in the Saturday night mountain barn dance, fiddles blazing, music of his growing up poor down in Appalachia. (Again such music except every once in a while Hank Williams who I didn’t know about at the time was not played in the house either. Too “square” I guess.) 

The origin of my immersion into roots music first centered on the blues, country and city with the likes of Son House(and that raspy, boozy country voice on Death Letter Blues), Skip James ( I went nuts over that voice first heard after he had been “discovered” at the Newport Folk Festival I think in 1963 when he sang I’d Rather Be The Devil Than Be That Woman’s Man on the radio after I had just broken up with some devil woman, read girl), Mississippi John Hurt (that clear guitar, simple lyrics on Creole Belle), Muddy Waters (yes, Mannish-Boy ), Howlin’ Wolf ( I again went nuts when I heard his righteous Little Red Rooster  although I had heard the Stones version first, a version originally banned in Boston) and Elmore James ( his Dust My Broom version of the old Robert Johnson tune I used to argue was the “beginning” of rock and roll to anybody who would listen). 

Then early rock and roll, you know the rockabillies and R&B crowd, Elvis (stuff like One Night With You, Jailhouse Rock and the like before he died in about 1958 or whatever happened to him when he started making stupid movies that mocked his great talent making him look foolish and which various girlfriends of the time forced me to go see at the old Majestic Theater in downtown Olde Saco), Jerry Lee (his High School Confidential, the film song, with him flailing away at the piano in the back of a flat-bed truck blew me away  although the film was a bust, as was the girl I saw it with), Chuck (yeah, when he declared to a candid  world that while we all gave due homage to classical music in school Mister Beethoven better move on over with Roll Over Beethoven), Roy (Roy the boy with that big falsetto voice crooning out Running Scared, whoa), Big Joe (and that Shake, Rattle and Roll which I at one point also argued was the “beginning” of rock and roll, okay, I liked to argue those fine points)   and Ike Turner (who I ultimately settled on with his Rocket 88 as that mythical beginning of rock and roll).

Then later, with the folk revival of the early 1960’s, the folk music minute before the British invasion took a lot of the air out of that kind of music, especially the protest to high heaven sort, Bob Dylan (even a so-so political guy like me, maybe less than so-so then before all hell broke loose and we had to choose sides loved Blowin’ in the Wind), Dave Von Ronk (and that raspy old voice, although was that old then sing Fair And Tender Ladies  one of the first folk songs I remember hearing) Joan Baez (and that long ironed-hair singing that big soprano on those Child ballads), etc.

I am, and have always been a city boy, and an Eastern city boy at that. Meaning rootless or not meaningfully or consciously rooted in any of the niches mentioned above. Nevertheless, over time I have come to appreciate many more forms of roots music than in my youth. Cajun, Tex-Mex, old time dust bowl ballads a la Woody Guthrie, cowboy stuff with the likes of Bob Wills and Milton Brown, Carter Family-etched mountain music (paying final conscious tribute to the mountain DNA in my bones) and so on.

All those genres are easily classified as roots music but I recall one time driving Markin crazy, driving him to closet me with the “music is the revolution” heads he fretfully argued against when I mentioned in passing that The Doors, then in their high holy mantra shamanic phase with The End and When The Music’s Over epitomized roots music. That hurt me to the quick, a momentary hurt then, but thinking about it more recently Markin was totally off base in his remarks.

The Doors are roots music? Well, yes, in the sense that one of the branches of rock and roll derived from early rhythm and blues and in the special case of Jim Morrison, leader of The Doors, the attempt to musically explore the shamanic elements in the Western American Native- American culture that drove the beat of many of his trance-like songs like The End. More than one rock critic, professional rock critic, has argued that on their good nights when the dope and booze were flowing, Morrison was in high trance, and they were fired up The Doors were the best rock and roll band ever created. Those critics will get no argument here, and it is not a far stretch to classify their efforts as in the great American roots tradition.  I argued then and will argue here almost fifty years later when that original statement of mine was more prophetic The Doors put together all the stuff rock critics in one hundred years will be dusting off when they want to examine what it was like when men (and women, think Bonnie Raitt, Wanda Jackson, et. al) played rock and roll, played the people’s music, played to respond to a deep-seeded need of the people before them, for keeps.

So where does Jim Morrison fit in an icon of the 1960s if he was not some new age latter day cultural Lenin/Trotsky. Some icon that Markin could have latched onto.  Jim was part of the trinity, the “J” trinity for the superstitious – Morrison, Janis Joplin, and Jimi Hendrix who lived fast, lived way too fast, and died young. The slogan of the day (or hour) – “Drugs, sex, and rock and roll.” And we liked that idea however you wanted to mix it up. Then.

Their deaths were part of the price we felt we had to pay if we were going to be free. And be creative. Even the most political among us, including Markin in his higher moments (you figure out what that “higher,” means since you are bright people) felt those cultural winds blowing across the continent and counted those who espoused this alternative vision as part of the chosen. The righteous headed to the “promise land.” Unfortunately those who believed that we could have a far-reaching positive cultural change via music or “dropping out” without a huge societal political change proved to be wrong long ago. But, these were still our people.


Know this as well if you are keeping score. Whatever excesses were committed by our generation and there were many, many made by the generation that came of political and cultural age in the early 1960s, the generation I call the generation of ’68 to signify its important and decisive year internationally, were mainly made out of ignorance and foolishness. Our opponents, exemplified by outlaw big cowboy President Lyndon B. Johnson and one Richard Milhous Nixon, President of the United States and common criminal, and their minions like J. Edgar Hoover, Mayor Richard Daley and Hubert Humphrey spent every day of their lives as a matter of conscious, deliberate policy raining hell down on the peoples of the world, the minorities in this country, and anyone else who got in their way. Forty plus years of “cultural wars” in revenge by their protégés, hangers-on and now their descendants has been a heavy price to pay for our youthful errors. And Markin would surely endorse this sentiment. Enough. 

Desperately Seeking Revolutionary Intellectuals-Then, And Now-An Encore

Desperately Seeking Revolutionary Intellectuals-Then, And Now-An Encore  










From The Pen Of Frank Jackman

Several years ago, I guess about five years now, in the aftermath of the demise of the Occupy movement with the shutting down of its campsites across the country (and the world) I wrote a short piece centered on the need for revolutionary intellectuals to take their rightful place on the left, on the people’s side, and to stop sitting on the academic sidelines (or wherever they were hiding out). One of the reasons for that piece was that in the aftermath of the demise of the Occupy movement a certain stock-taking was in order. A stock-taking at first centered on those young radical and revolutionaries that I ran into in the various campsites and on the flash mob marches who were disoriented and discouraged when their Utopian dreams went up in smoke without a murmur of regret from the masses. Now a few years later it is apparent that they have, mostly, moved back to the traditional political ways of operating or have not quite finished licking their wounds.

Although I initially addressed my remarks to the activists still busy I also had in mind those intellectuals who had a radical streak but who then hovered on the sidelines and were not sure what to make of the whole experiment although some things seemed very positive like the initial camp camaraderie. In short, those who would come by on Sunday and take a lot of photographs and write a couple of lines but held back. Now in 2017 in the year of the 100th anniversary of the Russian October Revolution it is clear as day that the old economic order (capitalism if you were not quite sure what to name it) that we were fitfully protesting against (especially the banks who led the way downhill) has survived another threat to its dominance. The old political order, the way of doing political business now clearly being defended by one Donald J. Trump with might and main is still intact. The needs of working people although now widely discussed (the increasing gap between the rich, really the very rich, and the poor, endlessly lamented and then forgotten, the student debt death trap, and the lingering sense that most of us will never get very far ahead in this wicked old world especially compared to previous generations) have not been ameliorated. All of this calls for intellectuals with any activist spark to come forth and help analyze and plan how the masses are to survive, how a new social order can be brought forth. Nobody said, or says, that it will be easy but this is the plea. I have reposted the original piece with some editing to bring it up to date.          
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No, this is not a Personals section ad, although it qualifies as a Help Wanted ad in a sense. On a number of occasions over past several years, in reviewing books especially those by James P. Cannon, a founding member of the American Communist Party and the founder of the Socialist Workers Party in America, I have mentioned that building off of the work of the classical Marxists, including that of Marx and Engels themselves, and later that of Lenin and Trotsky the critical problem before the international working class in the early part of the 20th century was the question of creating a revolutionary leadership to lead imminent uprisings. Armed with Lenin’s work on the theory of the imperialist nature of the epoch and the party question and Trotsky’s on the questions of permanent revolution and revolutionary timing the tasks for revolutionaries were more than adequately defined. A century later with some tweaking, unfortunately, those same theories and the same need for organization are still on the agenda although, as Trotsky once said, the conditions are overripe for the overthrow of capitalism as it has long ago outlived its progressive character in leading humankind forward.   

The conclusion that I originally drew from that observation was that the revolutionary socialist movement was not as desperately in need of theoreticians and intellectuals as previously (although having them, and plenty of them, especially those who can write, is always a good thing). It needed leaders steeped in those theories and with a capacity to lead revolutions. We needed a few good day-to-day practical leaders, guys like Cannon, like Debs from the old Socialist Party, like Ruthenberg from the early Communist Party, to lead the fight for state power.

In that regard I have always held up, for the early part of the 20th century, the name Karl Liebknecht the martyred German Communist co-leader (along with Rosa Luxemburg) of the aborted Spartacist uprising of 1919 as such an example. He led the anti-war movement in Germany by refusing to vote for the Kaiser’s war budgets, found himself in jail as a result, but also had tremendous authority among the left-wing German workers when that mattered. In contrast the subsequent leadership of the German Communists in the 1920’s Paul Levi, Henrich Brandler and Ernest Thaelmann did not meet those qualifications. For later periods I have, as mentioned previously, held up the name James P. Cannon, founder of the American Socialist Workers Party (to name only the organization that he was most closely associated with), as a model. Not so Communist Party leaders like William Z. Foster and Earl Browder (to speak nothing of Gus Hall from our generation) or Max Shachtman in his later years after he broke with Cannon and the SWP. That basically carries us to somewhere around the middle of the 20th century. Since I have spent a fair amount of time lately going back to try to draw the lessons of our movement I have also had occasion to think, or rather to rethink my original argument on the need for revolutionary intellectuals. I find that position stands in need of some amendment now.

Let’s be clear here about our needs. The traditional Marxist idea that in order to break the logjam impeding humankind’s development the international working class must rule is still on the historic agenda. The Leninist notions that, since the early part of the 20th century, we have been in the imperialist era and that a ‘hard’ cadre revolutionary party is necessary to lead the struggle to take state power are also in play. Moreover, the Trotskyist understanding that in countries of belated development the working class is the only agency objectively capable of leading those societies to the tasks traditionally associated with the bourgeois revolution continues to hold true. That said, rather than some tweaking, we are seriously in need of revolutionary intellectuals who can bring these understandings into the 21st century.

It is almost a political truism that each generation will find its own ways to cope with the political tasks that confront it. The international working class movement is no exception in that regard. Moreover, although the general outlines of Marxist theory mentioned above hold true such tasks as the updating of the theory of imperialism to take into account the qualitative leap in its globalization is necessary (as is, as an adjunct to that, the significance of the gigantic increases in the size of the ‘third world’ proletariat). Also in need of freshening up is work on the contours of revolutionary political organization in the age of high speed communications, the increased weight that non-working class specific questions play in world politics (the national question which if anything has had a dramatic uptick since the demise of the Soviet Union), religion (the almost universal trend for the extremes of religious expression to rear their ugly heads which needs to be combated), special racial and gender oppressions, and various other tasks that earlier generations had taken for granted or had not needed to consider. All this moreover has to be done in a political environment that sees Marxism, communism, even garden variety reform socialism as failed experiments. To address all the foregoing issues is where my call for a new crop of revolutionary intellectuals comes from.

Since the mid- 20th century we have had no lack of practical revolutionary leaders of one sort or another - one thinks of Fidel Castro, Che Guevara and even Mao in his less rabid moments. We have witnessed any number of national liberation struggles, a few attempts at political revolution against Stalinism, a few military victories against imperialism, notably the Vietnamese struggle. But mainly this has been an epoch of defeats for the international working class. Moreover, we have not even come close to developing theoretical leaders of the statue of Lenin or Trotsky.
As a case in point, recently I made some commentary about the theory of student power in the 1960’s and its eventual refutation by the May 1968 General Strike lead by the working class in France. One of the leading lights for the idea that students were the “new” working class or a “new” vanguard was one Ernest Mandel. Mandel held himself out to be an orthodox Marxist (and Trotskyist, to boot) but that did not stop him from, periodically, perhaps daily, changing the focus of his work away from the idea of the centrality of the working class in social struggle an idea that goes back to the days of Marx himself.



And Mandel, a brilliant well-spoken erudite scholar probably was not the worst of the lot. The problem is that he was the problem with his impressionistic theories based on, frankly, opportunistic impulses. Another example, from that same period, was the idea of Professor Regis Debray (in the service of Fidel at the time ) that guerrilla foci out in the hills were the way forward ( a codification of the experience of the Cuban Revolution for which many subjective revolutionary paid dearly with their lives). Or the anti-Marxist Maoist notion that the countryside would defeat the cities that flamed the imagination of many Western radicals in the late 1960s. I could go on with more examples but they only lead to one conclusion- we are, among other things, in a theoretical trough. The late Mandel’s students from the 1960s have long gone on to academia and the professions (and not an inconsiderable few in governmental harness-how the righteous have fallen). Debray’s guerilla foci have long ago buried their dead and gone back to the cities. The “cities” of the world now including to a great extent China had broken the third world countryside. This, my friends, is why today I have my Help Wanted sign out. Any takers?