Louis Proyect: The Unrepentant Marxist

July 13, 2012

Family Portrait in Black and White

Filed under: Film,racism,ussr — louisproyect @ 6:33 pm

“Family Portrait in Black and White” opens today at the AMC 25 Theater on West 42nd St., a typical Cineplex featuring “Tyler Perry’s Madea’s Witness Protection” and other such junk. My recommendation to New Yorkers is to not hold its venue against it since this oddly compelling film has many interesting things to say about racism in a dysfunctional Ukraine and the efforts of a foster mother of 23 children, all but 7 of whom are biracial and tend to have male African exchange students and Ukrainian women as birth parents.

They are being raised by Olga Nenya in Sumy, a farming town. She is loved by all of her foster children even if she runs the ramshackle house without steam heat and indoor toilets as a tyrant. Kiril, a sixteen year old studying music and wise beyond his years, likens Olga to the old Soviet Union and the children—he especially—as repressed but cared for citizens.

The film eschews facile political commentary but one thing it is very clear about. Ukraine is infested by neo-Nazi skinheads who are interviewed throughout the film. They brag about beating up or killing their victims, who tend to be immigrants. Nenya’s children were all born and raised in Ukraine but that does not prevent them from being bullied in school as “niggers” or “black asses”.

One of the benefits of living with Olga Nenya, despite her heavy-handedness, is that having 16 brothers and sisters with a similar background creates a bond of solidarity that makes the racial animosity of Sumy easier to put up with. Oddly enough, there are signs that the children have absorbed some of the same prejudices shared by backward Ukrainians. When we see two of the brood walking down the main street of Sumy, they begin railing against Arabs who have no business living among “us Ukrainians” and trying to take “our women”. A mischievous grin on one of the boy’s faces suggests, however, that he is trying more to be outrageous for the benefit of the film-makers than anything else.

The main tension in the film, and what gives its dramatic drive, is between Olga Nenya’s determination to rule the roost and the children’s struggle to define themselves as independent human beings, reflected most of all by their efforts to be adopted by the wealthier Western European families that take them in over Christmas and the summer vacation. In many respects, the struggle is not that much different than what other “more normal” families experience.

Oddly enough, the film makes no effort to find out what makes Olga Nenya tick. The interviews are mostly with the children who are very comfortable speaking on camera and to maximum effect. Perhaps this was a bid to keep her as something of a mystery. Is she sympathetic to the former Soviet Union in ostalgie fashion? What made her decide to take in so many foster children to begin with?

Perhaps the fact that these questions linger in my mind three days after watching this poignant drama is what the film-makers intended.


April 22, 2012

Red Plenty

Filed under: computers,Red Plenty,Stalinism,ussr — louisproyect @ 8:15 pm

The NY Times was not content to give Francis Spufford’s mixture of fact and fiction about the USSR (faction—really) “Red Plenty” one rave review. At least two were necessary. On February 14th this year, Dwight Garner wrote this valentine:

Any reader with a pencil has a dozen ways to express negative sentiment in the margins of a book — I am partial to ick, ack, awk, ugh and the occasional wha? — but a writer’s great sentences, in their bid for posterity, mostly just get underlined. At the end of the first chapter of Francis Spufford’s “Red Plenty,” however, I printed a nerdy but heartfelt word: “Bravo.” I felt like giving the author a little bow, or maybe a one-man standing O.

For what it is worth, Garner also went head over heels for Saïd Sayrafiezadeh’s “When Skateboards Will Be Free”, a callow memoir about growing up an SWP red diaper baby. I guess that even if there was no longer a single Marxist alive anywhere in the world, reviewers will still be singing the praises of such books. That is to be expected when the contradictions of capitalism create the objective conditions for a renewed interest in Marxism, as is the case today.

On March 2nd, Andrew Meier was just as effusive, concluding his review thusly:

Yes, “Red Plenty” is a literary/historical seesaw, a work sure to have even the most bilious Kindle-haters tapping for hyperlinks. But it is a work, by turns learned and lyrical, that grows by degree, accreting into something lasting: a replica in miniature of a world of ideas never visible to most, and now gone.

Neither Garner nor Meier are typical hardened anti-Communists. In fact, their political outlook is not that much different from that of Spufford, a liberal I have described as preferring the “devil you know” to the socialism some unrepentant types still uphold.

One thing is made abundantly clear from the introduction to Part Five of “Red Plenty”, the USSR was rotten from the beginning:

But the Soviet experiment had run into exactly the difficulty that Plato’s admirers encountered, back in the fifth century BC, when they attempted to mould philosophical monarchies for Syracuse and Macedonia. The recipe called for rule by heavily-armed virtue—or in the Leninist case, not exactly virtue, but a sort of intentionally post-ethical counterpart to it, self-righteously brutal. Wisdom was to be set where it could be ruthless. Once such a system existed, though, the qualities required to rise in it had much more to do with ruthlessness than wisdom. Lenin’s core of Bolsheviks, and the socialists like Trotsky who joined them, were many of them highly educated people, literate in multiple European languages, learned in the scholastic traditions of Marxism; and they preserved these attributes even as they murdered and lied and tortured and terrorized. They were social scientists who thought principle required them to behave like gangsters.

In other words, Lenin led to Stalin. This is the same formula that is at the heart of all Sovietology, whether of the liberal variety like Robert Tucker or the reactionary Robert Service. Spufford grudgingly admits that the USSR was proceeding along a viable path in the 1920s under the NEP, but concludes that Stalin’s war on the peasantry was practically necessary: “the farmers’ incomes made them dangerously independent, and food prices bounced disconcertingly up and down. Collectivisation saw to all these problems at once.”

One suspects that Spufford views the NEP as an outlier. For him, the main course of Soviet history is a blend of top-down economic planning and the police state. Even more disconcertingly, this historical narrative would appear to be in consonance with Marx’s writings rather than an assault on them.

The dead giveaway is the reference to Plato in the citation above. When Heinrich Blucher (Mr. Hannah Arendt) was indoctrinating me as an undergraduate at Bard College in the early 60s, he insisted that totalitarianism was the logical outcome of a German philosophical idealism rooted in Plato’s philosophy. The Soviet dictatorship was nothing else but the embodiment of the philosopher king. This obsession with ideology ran very deep in the 50s and early 60s. To some extent, it was a reflection of the existentialism of the day (Blucher and Arendt were part of Heidegger’s circle in the 1920s) but also Anglo-American sociology typified by Daniel Bell’s “End of Ideology”. Now that I am older and wiser (go ahead and laugh), I understand that American pragmatism–the official ideology of the ruling class–never received the same kind of critical scrutiny. After all, as Marx pointed out, the ideas of the ruling class are in every epoch the ruling ideas. Why should America be any different?

Although book reviewers are beside themselves with Spufford’s literary skills, I find them just as dubious as his political analysis. The brunt of this review will be about the latter, but a few words about style are necessary.

I counted 56 characters in “Red Plenty”—some fictional like Khrushchev and others made up like Galina, a college student who is a kind of hard-core Communist. Unlike a novel, there is little attempt to connect them. They pop up in one part and only reappear a decade or so later. It is almost as if Spufford had written a thousand page novel and about half of it got lost on the way to the printer. Not just the first half or the second half, but random pages perhaps strewn by the wind. In many ways, they remind me of the “interludes” in John Dos Passos’s “USA”, his brief profiles of people like Henry Ford, etc. But “Red Plenty” is all interludes with no connective plot tissue. This is certainly “novel” in the sense of being new, but no competition to the traditional novel of ideas that such a subject (the crisis of Soviet planning) deserves.

The other major problem is the rather clumsy attempt by Spufford to achieve verisimilitude by throwing in all sorts of reminders that this is happening in a very backward Russia and nowhere else. You can turn to practically any page and read something like this:

But the smell of vodka merged with the sweaty sourness of the workers a little further forward, whose factory had plainly lodged them in a barracks without a bathroom, and the fierce rosewater scent the short woman had on, into one, hot, composite human smell, just as all the corners and pieces of sleeve and collar he could see fused into one tight kaleidoscope of darned hand-me-downs, and worn leather, and too-big khaki.

Aaah! I can hear the Song of the Volga Boatmen in the background now.

From the very top of the hierarchy to the very bottom, Spufford’s characters are marked by a Quixotic belief that their system works, even if they disagree on how to make it work better. Unlike some of the classic anti-totalitarian literature of the 20th century, there is no Winston Smith to put forward a contrary analysis even though there is an implication throughout that a Grand Illusion is at work.

At its core, “Red Plenty” is a rehashing of issues that I first ran into nearly 20 years ago when “market socialism” was all the rage among certain elements of the left. On PEN-L, the Progressive Economists Network listserv, you had both Marxists and liberals similar to Spufford arguing that planning was futile. Some were even ready to agree with the Austrian school that markets were necessary for the proper allocation of resources.

There was always an assumption that planning existed in the USSR. Even with computers, planning was doomed to fail—a central thesis of “Red Plenty”. But how warranted was that assumption? While I admit to having only a skimpy knowledge of planning in the USSR in the 50s and 60s, I have to wonder how much it differed from what went on when its rulers were up-and-coming bureaucrats.

The Soviet government announced the first five-year plan in 1928. Stalin loyalists, like Krzhizanovksy and Strumlin, who headed Gosplan, the minister of planning, worried about the excess rigidity of this plan. They noted that the success of the plan was based on 4 factors: 1) five good consecutive crops, 2) more external trade and help than in 1928, 3) a “sharp improvement” in overall economic indicators, and 4) a smaller ration than before of military expenditures in the state’s total expenditures.

How could anybody predict five consecutive good crops in the USSR? The plan assumed the most optimistic conditions and nobody had a contingency plan to allow for failure of any of the necessary conditions.

Bazarov, another Stalin loyalist in Gosplan, pointed to another area of risk: the lack of political cadres. He warned the Gosplan presidium in 1929, “If you plan simultaneously a series of undertakings on such a gigantic scale without knowing in advance the organizational forms, without having cadres and without knowing what they should be taught, then you get a chaos guaranteed in advance; difficulties will arise which will not only slow down the execution of the five-year plan, which will take seven if not ten years to achieve, but results even worse may occur; here such a blatantly squandering of means could happen which would discredit the whole idea of industrialization.”

Strumlin admitted that the planners preferred to “stand for higher tempos rather than sit in prison for lower ones.” Strumlin and Krzhizanovksy had been expressing doubts about the plan for some time and Stalin removed these acolytes from Gosplan in 1930.

In order for the planners, who were operating under terrible political pressure, to make sense of the plan, they had to play all kinds of games. They had to falsify productivity and yield goals in order to allow the input and output portions of the plan to balance. V.V. Kuibyshev, another high-level planner and one of Stalin’s protégés, confessed in a letter to his wife how he had finessed the industrial plan he had developing. “Here is what worried me yesterday and today; I am unable to tie up the balance, and as I cannot go for contracting the capital outlays–contracting the tempo–there will be no other way but to take upon myself an almost unmanageable task in the realm of lowering costs.”

Eventually Kuibyshev swallowed any doubts he may have had and began cooking the books in such a way as to make the five-year plan, risky as it was, totally unrealizable.

Real life proved how senseless the plan was. Kuibyshev had recklessly predicted that costs would go down, meanwhile they went up: although the plan allocated 22 billion rubles for industry, transportation and building, the Soviets spent 41.6 billion. The money in circulation, which planners limited to a growth of only 1.25 billion rubles, consequently grew to 5.7 billion in 1933.

As madcap and as utopian as the original plan was, Stalin tossed it into the garbage can immediately after the planners submitted it to him. He commanded new goals in 1929-30 that disregarded any economic criteria. For example, instead of a goal of producing 10 million tons of pig iron in 1933, the Soviets now targeted 17 million. All this scientific “planning” was taking place when a bloody war against the Kulaks was turning the Russian countryside into chaos. Molotov declared that to talk about a 5-year plan during this period was “nonsense.”

Stalin told Gosplan to forget about coming up with a new plan that made sense. The main driving force now was speed. The slogan “tempos decide everything” became policy. The overwhelming majority of Gosplan, hand-picked by Stalin, viewed the new policy with shock. Molotov said this was too bad, and cleaned house in the old Gosplan with “all of its old-fashioned planners” as he delicately put it.

Now the USSR was clearly a different place in 1960 than it was in 1930. But it was subject to the same distortions as it was earlier. Politics trumped science. No matter how cogent the strategies put forward by software engineers, they were likely to be superseded by the feudal-like social relations that existed under Stalinism, with a King at the top—the General Secretary of the CP—and all the fiefdoms underneath him run by factory managers. Socialism is not just about planning. It is about workers control. Without thoroughgoing democracy that is fed by initiatives by those who produce the wealth of society, it is very difficult to use scientific methods to create “plenty”. The implied message of “Red Plenty” is that since democratic socialism is impossible, you might as well live with market relations and all the shit that goes along with it, well on display in his own country and the rest of Europe today.

In the 1980s I was president of the board of Tecnica, a kind of radical Peace Corps that sent programmers and engineers to Nicaragua to volunteer their skills. While Nicaragua was not socialist, it was committed to planning on a large scale. Our organization reported to Carl Oquist who was Daniel Ortega’s chief economics adviser. But no matter how many volunteers we sent, including some very capable people from Bell Labs and other blue-chip American firms, and no matter how many Nicaraguans we trained in the use of spreadsheets and database management systems, it could never compensate for a contra war that was draining the country economically.

Missing from “Red Plenty” is any engagement with the costs of war on economic development in the USSR. Spufford has no use for Stalin but does not explain how the Soviet people ended up with him. A contra war that ensued after the Bolsheviks took power resulted in the deaths of many of the most democratically minded and politically educated worker cadres who made the revolution. A political vacuum and the country’s inherited backwardness made it all the more easy for a despot like Stalin to take power and build a “socialism” that had much more in common with the primitive accumulation stage of capitalism than the Marxist beliefs of those who were shot down by American and British rifles in 1919.

In an interview with the Browser, Spufford is asked whether he agrees with the thesis of Yuri Slezkine’s “The Jewish Century”, namely that “in the 1920s and 30s the Soviet Union was a brilliantly successful state for Jews.”

While admitting that some aspects of the book are “undeniable”, he repeats the catechism of the professional anti-Communist:

But communism is a bit embarrassing now. It is getting hard to get people to own up to the fact that once upon a time they thought it was sensible. It was part of the centre of gravity of the 20th century. What I agree with about it is that it brings an aspect of the 20th century into view. One of the hardest things for us to remember about Stalinism is that as well as being a system of horrors it also represented modernity and social mobility and opportunity for lots of people. In a horribly straightforward way the great purges opened up an incredible number of jobs, as we saw with Khrushchev, who is a fine example of Russia being a land of opportunity built on numerous graves.

In generational terms, I belong to the 60s—a time when many young people still believed that the Soviet Union was “progressive” but only in the most dialectical sense. Born in 1964 and nearly 20 years my junior, Spufford comes of age at a time when Francis Fukuyama’s “end of history” and Austrian economics were becoming hegemonic.

Those born 20 years after Spufford are now in their late twenties and unlikely to be convinced that history is at an end or that markets and “plenty” go together. These are the young people with crappy jobs if they are lucky and/or with huge college debts. They are also the kinds of people in the vanguard of the Occupy movement and the democratic revolutions sweeping the Middle East.

No matter how many books get written about the evils of 20th century communism, I doubt that this will matter to them. They want a society that is based on economic justice and peace. Whatever name you call it, this is what they seek no matter how many glowing reviews that “Red Plenty” garners in the New York Times. As has been the case since Marx and Engels were the same age, capitalism creates socialism through its own contradictions. As long as there is capitalism, there will be a movement for socialism. It is our job in the 21st century to rebuild a movement that is the only hope for the future, starting now.

April 9, 2012

British liberals versus Karl Marx; Marx wins by a TKO

Filed under: economics,liberalism,Red Plenty,ussr — louisproyect @ 6:12 pm

Francis Spufford

John Lanchester

The heavyweight champ

For someone deemed so obsolete and irrelevant, Karl Marx has a way of getting under the skin of liberal intellectuals 193 years after his birth. For example, John Lanchester—a British novelist and nonfiction writer born in 1962—spends 6016 words (!) trying to drive a stake through the heart of Marx’s ideas in an essay titled Marx at 193 that appears in the left-leaning London Review of Books:

The most obvious mistake in his version of the world is to do with class. There is something like a classic Marxian proletariat dispersed through the world. But Marx foresaw that this proletariat would be an increasingly centralised and organised force: indeed, this was one of the reasons it would prove so dangerous to capitalism. By creating the conditions in which labour would be sure to organise and assemble collectively capitalism was arranging its own downfall. But there is no organised global conflict between the classes; there is no organised global proletariat.

About a month before this article appeared, Crooked Timber—a group blog hosted by liberal academics also obsessed with burying Karl Marx—advised its readers that Francis Spufford’s new mixture of fact and fiction (faction in more senses than one) titled “Red Plenty” is “a mosaic novel that simultaneously speaks intelligently to the Soviet calculation debate, and has engaging characters.” Like Lanchester, two years his senior, Spufford writes both novels and nonfiction and is British. Since both Lanchester and Spufford were too young to be part of the sixties radicalization when socialist revolution had more of a palpable reality than it does today, one suspects that there might be a generational thing going on. Or Oedipal, if you are into Freud.

Oddly enough, the disappearance of the Soviet Union and the general decline of a revolutionary movement are not enough to assuage them. Could it be possible that if there was only a single human being committed to socialism living on the planet Earth at some point in the distant future, outlets like the London Review of Books and Crooked Timber would still be writing broadsides against this “irrelevant” movement? What the liberal intelligentsia fails to understand is that Marxism will exist as long as there is capitalism. Capitalism generates its negative critique—Marxism—through the creation of class antagonisms born out of the brutal reality this unnatural social system generates. If Karl Marx had never been born, someone else would have come along to develop an analysis of the capitalist system and a program to eliminate it. That’s the dialectic the liberals cannot understand.

I am currently about 40 percent through with “Red Plenty” and will be posting a critique but in the meantime I want to direct you to the introduction of Part Three where Francis Spufford dispenses with his fictional examination of Soviet characters involved with attempts to modernize the economy through automation and lays out “what went wrong” with the USSR. I have scanned the introduction, which can be read here: http://www.marxmail.org/Red_Plenty_Intro.htm. I want to single out a couple of sections to give you a feel for his approach:

Spufford’s take on Lenin comes out of the Cold War Sovietology playbook:

With almost no industrial workers to represent, the Bolshevik (‘majority) faction of the Russian Social Democratic Party was a tiny, freakish cult, under the thumb of a charismatic minor aristocrat, V.I. Lenin, who had developed a doctrine of the party’s, and by extension his own, infallibility. The Bolsheviks had no chance of influencing events, and certainly no chance at getting anywhere near political power, until the First World War turned Russian society upside down. In the chaos and economic collapse following the overthrow of the Tsar by disorganised liberals, they were able to use the discipline of the cult’s membership to mount a coup d’etat — and then to finesse themselves into the leadership of all those in Russia who were resisting the armed return of the old regime. Suddenly, a small collection of fanatics and opportunists found themselves [sic, should be itself, since “a small collection” is singular, not plural] running the country that least resembled Marx’s description of a place ready for socialist revolution.

Robert Service could not have put it better.

After several decades of Stalin’s forced march, the USSR began to catch up to the industrialized West, so much so that it became possible to consider a stepped-up investment in consumer goods. The term ‘Red Plenty’ alludes to the hopes of its various Soviet characters that they would have just as much as the Americans et al. Spufford writes:

Yet somehow this economy had to grow, and go on growing, without a pause. It wasn’t just a question of overtaking the Americans. There were still people in the Soviet Union, at the beginning of the 1960s, who believed in Marx’s original idyll: and one of them was the First Secretary of the Party, Nikita Sergeyevich Khrushchev. Somehow, the economy had to carry the citizens of the Bolshevik corporation all the way up the steepening slope of growth to the point where the growing blended into indistinguishable plenty, where the work of capitalism and its surrogate were done at last, where history resumed its rightful course; where the hunting started, and the fishing, and the criticising after dinner, and the technology of abundance would purr in the background like a contented cat.

For Spufford, the USSR of the 1950s and 60s is kind of a funhouse mirror of the United States of the same period—in other words a country aspiring to look like the hit television show “Mad Men”. Socialism becomes more or less equated with a hankering for more, rather than for freedom. Since Spufford is a man of the left, it is not surprising that he is appalled by consumerism, whichever ideology fosters it. He told the Guardian in August 2010:

Our version isn’t costless either. The steel and concrete required to sustain it are created for us elsewhere, out of sight, leaving us free to stroll around our pastel pavilion, on the side of which glimmers the word “Tesco”. Inside are piled, just as Khrushchev hoped, riches to humble the kings of antiquity. But terms and conditions apply.

While I will be on the lookout for any clues that Spufford has entertained the possibility that 21st century socialism will proceed on utterly different foundations than what Henry Miller once called the Air-Conditioned Nightmare, the prognosis seems guarded. The general impression I get from what I have read so far, both in “Red Plenty” and his musings elsewhere, is that of a jaded intellectual who believes that it is better to deal with the devil you know—an understandable stance if you are a college professor in London instead of a Greek pensioner.

Turning now to John Lanchester’s essay, you can at least be grateful to him for providing so many examples of how not to read Marx. It is a kind of clinical study in liberal confusion, mixed with deliberate misrepresentation, starting with the nonsense about the disappearance of the working class as a “centralized” and “organized” force. Perhaps the only thing worth stating at this point is if nobody ever wrote a single word from a Marxist standpoint after Marx’s death, Lanchester’s comments would be valid. However, Marxism continued after Marx’s death—surprise, surprise. While Lanchester refers to David Harvey in his essay (see below), he does not seem to have grasped his key theoretical contribution, namely the ability of capital to decentralize the working class through geographical displacement of its internal contradictions. With respect to it being “organized”, we can only say that this is not Marx’s responsibility—it is ours.

His essay tries for the umpteenth time to refute some of the basic precepts of Capital, especially Marx’s concept of value:

There are obvious difficulties with Marx’s arguments. One of them is that so many of the contemporary world’s goods and commodities are now virtual (in the digital-oriented sense) that it’s not easy to see where the accumulated labour in them is. David Harvey’s lectures on Capital, for instance, the best beginning for anyone studying Marx’s most important book, are of immense value but they’re also available for free on the internet, so if you buy them as a book – you can take in information much more quickly by reading than by listening – the surplus value you’re adding to is mainly your own.


There is so much confusion packed into this brief paragraph that it would take a week to draw out and dissect it. To put it briefly (and this is all it deserves), the books, music and videos available for free on the Internet were either created originally through the process of surplus value creation (just ask the NY Times reporter if his work was originally “for free”) or by schnooks like me who want to win friends and influence people on a pro bono basis. If the writers, artists, and film-makers whose stuff gets circulated on Huffington Post never got paid, there never would have been anything to look at (except of course for the bloggers who got conned into writing for free.) How this invalidates Marx’s theory of value is anybody’s guess.

Lanchester also believes that when you carry your own bags at the airport for free, you are proving Marx wrong:

Online check-in is a process which should genuinely increase the efficiency of the airport experience, thereby costing you less time: time you can spend doing other things, some of them economically useful to you. But what the airlines do is employ so few people to supervise the bag drop-off that there’s no time-saving at all for the customer. When you look, you see that because airlines have to employ more people to supervise the non-online-checked-in customers – otherwise the planes wouldn’t leave on time – the non-checked-in queues move far more quickly.

The same thing is true for the CVS pharmacy across the street from me that replaced most of its sales clerks with scanning machines. I ring up my scanned goods and pack them myself. But this is not what CVS is about. Mostly it is about commodities stocked on the shelves that are the products of alienated labor. For example, the paper products Vanity Fair, Angel Soft, and Northern Quilted are all made by Georgia-Pacific, part of Koch Industries. In December 2010, the workers at Georgia-Pacific in Portland, Oregon rallied against their bosses’ greed:

On the cold afternoon of December 4th, fourth generation Georgia- Pacific (G-P) employee Travis McKinney raised his voice above the frigid wind as he stood with close to one hundred of his co-workers, union allies and community supporters in front of the office at the company’s largest distribution center for paper products in Portland, Oregon.

He described to an outraged crowd, management’s cold-blooded refusal to allow him to tend to his daughter’s health: “When I had to take my daughter to the hospital to be diagnosed, the company told me I had to stay and work overtime instead.” Travis was eventually able to get medical help for his daughter – despite G-P’s lack of support – and found that she was autistic.

Doug Stilwell, another G-P employee, spoke at the rally about management’s constant pressure to speed up forklift operations. “There is no safety… ever since they put this computer system in here [to automatically direct workers when to move loads], we’re all taking shortcuts trying to get this stuff down, pushing their paper out. It’s wrong,” said Stilwell.

This is the underlying reality of CVS or American Airlines, another labor-bashing outfit, not me scanning my toilet paper or doing online check-in’s of my suitcases.

Lanchester’s trump card is just as what one might have expected: the welfare state. The fact that we are no longer working 12 hours a day and one step away from the poorhouse makes Marx obsolete:

The contemporary welfare state – housing and educating and feeding and providing healthcare for its citizens, from birth to death – is a development which challenges the basis of Marx’s analysis of what capitalism is: I think he would have looked hard at the welfare state and wondered whether it fundamentally undermined his analysis, just because it is so different from the capitalism Marx saw operating in his day, and from which he extrapolated. Perhaps he would argue that what has happened is that British society in its entirety has become part of a global bourgeoisie, and the proletariat is now in other countries; that’s a possible argument, but not one that’s easy to sustain in the face of the inequalities which exist and are growing in our society. But Scandinavian welfare capitalism is very different from the state-controlled capitalism of China, which is in turn almost wholly different from the free-market, sauve-qui-peut capitalism of the United States, which is again different from the nationalistic and heavily socialised capitalism of France, which again is not at all like the curious hybrid we have in the UK, in which our governments are wholly devoted to the free market and yet we have areas of welfare and provision they haven’t dared address.

How odd to see someone pointing to the welfare states of Europe nowadays when all of them are on a forced march to resemble the United States, with Greece a prime example of the fate that befalls them all—Germany and the Scandinavian countries to follow suit. All of them are under pressure to compete in a global market that is putting immense pressure on the more prosperous countries to drive down the wages of their workers so as to compete with the less prosperous.

It should be understood, however, that the existence of these welfare states is predicated not on the tendency of the bourgeoisie to operate against its own class interests. Historically, they came into being only because they were seen as a way to preempt proletarian revolution. In some ways, German’s Bismarck paved the way for FDR, the Scandinavian and British welfare states and all the rest.

Under Bismarck, the following pieces of legislation were enacted:

  • Health Insurance Bill of 1883
  • Accident Insurance Bill of 1884
  • Old Age and Disability Insurance Bill of 1889

He sponsored such legislation only because the German socialists were building a counter-force to German capitalism that had the potential to eliminate it. Even when he was pushing through welfare-state legislation well ahead of his time, Bismarck made sure to enact anti-socialist laws that resulted in the closing of 45 newspapers.

FDR was not that different. Widely recognized for fighting against the capitalists in order to preserve their own system, he made sure that the only threat to the status quo—the Trotskyists—ended up in prison at the beginning of WWII.

Whatever nostalgia you confront in “Red Plenty” for a fat and happy consumerist America of the 1950s or in Lanchester’s welfare state disappearing before your eyes like a Cheshire cat, the reality we confront is much more like Marx’s 1860s than either liberal is willing to accept. That is their problem, not ours.

October 29, 2011

Siberia Monamour; The Edge

Filed under: Film,Stalinism,ussr — louisproyect @ 9:48 pm

Something tells me that Russian film is going through some kind of renaissance. My first inkling was “Silent Souls”, Aleksei Fedorchenko’s meditation on love and loss among the Merjan people that I reviewed last month. Like “Silent Souls”, two recent films are set in Russia’s hinterlands and to be sure, there is nothing more hinter than Siberia. Last night I saw “Siberia, Monamour” that kicked off the Eleventh Annual Russian Film Week in New York at the Village East theater. If this film is any indication of the quality of the films being shown at this festival through November 5th, and I suspect it is, New Yorkers are strongly urged to check out the schedule and make time for something special. Also set in Siberia is “The Edge”, a striking mixture of life in the gulag and steam locomotives! It opens at the Laemmle Theater in Los Angeles on November 23rd. Both of these films capture the visual beauty of the Siberian taiga (mountainous forests resembling the Canadian Rockies) as well as its physical and psychological isolation. Superior story telling and performances mark both as well. While neither one is explicitly political, it is obvious that both represent attempts to come to grips with the Soviet experience.

Monamour, obviously a play on “Hiroshima, Mon Amour”, is the name of a tiny Siberian village in post-Soviet Russia that is suffering the effects of economic rather than nuclear fall-out. This is not the Russia of oligarchs in Gucci shoes driving Mercedes-Benz’s. The main mode of transportation is a horse-drawn hay cart that Yura (Sergey Novikov) uses to visit his young nephew Leshia (Mikhail Protsko) and Ivan (Pyotr Zaychenko), his father and the boy’s grandfather, in Monamour. When Yura’s wife discovers some canned goods buried in the hay that will help the old man and the boy make it through hard times, she withdraws them angrily. There is barely enough food for his own family, how can he give anything to others? It is obvious that in a devastated Siberia, individual need trumps solidarity.

Also buried in the hay is a hunting rifle that Yuri needs as protection from feral dogs that live in the woods. We first see these dogs in the opening scenes as they devour a deer that they have hunted down. As terrifying as they appear, one of the dogs is a frequent and friendly visitor to the primitive farmhouse inhabited by Leshia and his grandfather. Leshia calls the dog Fang in homage to White Fang, the wolf-dog in Jack London’s children’s adventure story. His grandfather hates the feral dogs since they have killed most of the game in the surrounding forests. In this Hobbesian universe, it is dog versus man—literally so, as we will eventually discover. In a world with little in the way of creature comforts or hope for the future, the grandfather relies totally on a religious icon that he prays to like clockwork, begging Jesus and God for relief that will certainly not come in this world. Looking at the miserable conditions such people live in, one wonders whether Communism managed to change daily life in Siberia in any sort of material way.

The only signs of modernization would seem to be the army patrols that are looking for the criminals who prey on rural folk and who are the human equivalents of the feral dogs. On his way to Leshia and Ivan, Yuri runs into a couple of soldiers who have lost their way in the forest. After giving them directions, he prevails on them to share some home-brewed alcohol and food that he has brought along. The older soldier, a Captain (Nikolai Kozak), is only too happy to drink with Yuri and they finish off the bottle, much to the chagrin of the younger soldier who takes his job seriously. As Yuri continues on his way—drunkenly—to his father and nephew, the two soldiers head to a local whorehouse where the Captain’s degradation only deepens.

The paths of the soldiers, a prostitute the Captain dragoons for his commanding officer—a degenerate who even the Captain will not forbear, Yuri’s family, the feral dogs, and two criminals searching for religious icons to sell as antiques become intertwined in a complex but deftly handled plot that combines sardonic humor and wrenching pain and suffering. Furthermore, the characters—both human and canine—are not drawn together through the by-now hackneyed coincidence device found in another dog meets human film “Amores Perros”, but through the iron necessity of social relations in contemporary Russia.

This is only the second film ever made by Slava Ross, who was born in Siberia in 1966. It is both a loving tribute to a land that he obviously finds beautiful despite its harsh conditions as well as a cry against the suffering of its people today. If it ever makes it to American movie houses, as it surely should, don’t miss this memorable work of art.

In the opening scene of “The Edge” (Krai), we see Ignat (Vladimir Mashkov), a veteran of the recently concluded war against the Nazis, on board a steam locomotive that is heading to a Siberian work camp. Trains are the only way in and out of the camp, where Ignat has been assigned to work as a mechanic and engineer on the colossal machines. In this film, the machines are as important dramatically as the feral dogs are in “Siberia, Monamour”. Director Alexey Uchitel told the Voice of Russia:

The film is consistent with many Western stereotypes of Russia – the taiga, bears, moonshine, naked women in the Russian banya (sauna) a KGB agent with a gun.  But the racing around on old locomotives, built in the early 20th century, is quite an unusual thing. In the film, trains made in the early 20th century build up astonishing speeds.

Our locomotives are great actors. They are like living creatures. They hiss, they blow off steam, they can be gentle and they get so angry that they derail. When we were shooting the last episode a huge train derailed knocking off all our projector lamps.  I think he was really tired.

The camp is made up entirely of people who have had some contact with Nazi Germany, either as friend (Wehrmacht prisoners of war) or as foe—Russians who were used as slave labor. As was so often the case with Stalin, such distinctions hardly mattered.

There is no barbed wire or walls to keep the camp’s inhabitants from escaping. As the commandant, a man who lost his right arm in combat, tells Ignat, there is no exit from the camp except for the trains that he has been brought to maintain.

Ignat is a man of few words. Striding into the camp like Clint Eastwood into a lawless Southwest town, Ignat speaks through his actions. He has a master’s touch with the locomotives, and is unbeatable with his fists and irresistible to women, including the beautiful but coarse Sofia who dumps her current lover—an engineer like Ignat. She is a Russian who was dragged off to Germany just like the young prostitute is dragged off to satisfy Russian soldiers’ lust in “Siberia, Monamour”. When she is sent to the work camp after the war, she brings back an orphaned German baby boy who is still treated as an enemy by a Stalinist functionary who keeps the inmates in line.

Ignat soon learns that there is some kind of ghost living on a nearby island. After standing up to the German military, this amounted to small potatoes. The ghost turns out to be Elsa, a German woman in her early 20s who has been hiding out from the Russians since the war began. She came there originally with her father, who was hired to develop the railway system during the short-lived German-Soviet Non-Aggression Pact. When Hitler invaded Russia, Elsa and her father instantly become enemies and flee for their lives. Bullets strike her father down, but she narrowly escapes with her life. Like the last Japanese soldier on a desert island in the Pacific, she is not even aware that WWII has ended–or begun for that matter. All she knows is that the Russians want to kill her, for what reason she does not know.

Also on the island is a locomotive engine in utter disrepair that Ignat is determined to salvage and make his own. After an initial altercation with Ignat, Elsa becomes his assistant and then his lover.

Like “Siberia, Monamour”, this is a raw and elemental work that only deals with the Soviet experience in an indirect manner. But there is little doubt that the director’s sympathies are with those who became its victims. While director Alexey Uchitel’s main intentions are to tell a good story with believable and sympathetic characters, his film is a necessary commentary on a system that became undone through its own irrationalities. The idea that Russians who were dragged off as chattel slaves to Germany should be suspected of treason and kept isolated in Siberia is pure insanity.

Russia has selected “The Edge” for its Best Picture Academy Award this year. While I have no doubt concurring with this decision, I would raise the ante and bet that it will surpass anything made in Hollywood this year. It is reassuring that despite the continuing decline of Russia in the post-Soviet era into a typical, class-divided petro-dictatorship, the film industry shows signs of great health.

July 24, 2011

Chto Delat and Ostalgia

Filed under: art,ussr — louisproyect @ 5:32 pm

On Friday the NY Times had a glowing article on the “Ostalgia” show that just opened at the New Museum. “When Repression Was a Muse” is the title of Holland Cotter’s piece and gives you a good idea of his angle:

For some artists repression had a psychological upside. It gave their work a clear-cut sense of importance. It established art’s primary value as moral, not monetary; instrumental, not formal. If what you were doing was censorable, you could trust you were doing something right; heroic, even. And this attitude fostered solidarity and the growth of a counterculture in which experimentation, individuality and iconoclasm were protected and nurtured.

All this is well and good, but you really have to wonder what this has to do with Ostalgia, the neologism that combines the word East (Ost) with nostalgia and that means a longing for the socialist past, no matter how bureaucratic. Perhaps no other work of art expresses this better than the film “Goodbye, Lenin” that I reviewed in 2004. Given the preponderance of bitter rejections of the socialist system on display at the New Museum, one wonders why they didn’t call it “Anti-Ostalgia” instead.

Just by coincidence, I planned to go to the show on Friday. Although it was well worth my while and that of my readers, my praise is somewhat qualified. Here’s my impression of the work that I was mainly interested in seeing:

Perhaps a true artistic representation of “Ostalgia” would have consisted of works from the Stalin era, the typical socialist realism schlock with tractors and corn-fed smiling peasants. The only engagement in the show with that period consisted of art that borrowed from that genre only to subvert it through transformations of one sort or another. Sergey Zarva’s series of paintings based on old Soviet magazines is typical:

Standing apart from the largely inward-gazing and apolitical Conceptualist works that dominate the show is the time-line on “The Rise and Fall of Socialism 1945-1991” on the fifth floor assembled by Chto Delat,  a Russian collective that is not afraid give itself the same name as Lenin’s famed “What is to be Done” (Chto Delat). However, its members are not the sort of people who celebrate Stalin’s birthday, nor would be caught dead painting pictures of grinning peasants celebrating a record-breaking harvest. Despite the tendency to think of the Russian left in terms of the bedraggled and discredited Communist Party, there are small numbers of artists and intellectuals whose inspiration is the Marxism that arose alongside Stalinism and that served as an alternative. If you look through a copy of the English-language edition of a Chto Delat newspaper, you will find references to Gramsci, Jameson, Lukacs just as you would in an issue of New Left Review, a journal whose politics they have an affinity for.

Chto delat describes itself as follows on its website:

Chto delat works through collective initiatives organized by “art soviets,” inspired by the councils formed in revolutionary Russia during the early 20th century. These “art soviets” want to trigger a prototypical social model of participatory democracy, translating an open system for the generation of new forms of solidarity into the realm of contemporary cultural work. The “art soviet” takes on the function of a counter-power that plans, localizes and executes projects collectively.

Usually, this process results in artistic interventions, exhibitions, or artworks (video films, radio plays, performances), which, in turn, trigger new issues of the newspaper. Most of these projects have a two-fold intent: on the one hand, we are interested in the translatability and actualization of left theory (classical Marxism, post-structuralism, post-operaism, critical theory) and artistic practice (situationism, documentalism, urbanism, realism) under post-Soviet conditions and how this relates to parallel efforts elsewhere. On the other hand, we have also often focused on actualizations of the potential of the Soviet past repressed in the course of Soviet history, floating signifiers that need to be captured and used before they are subsumed totally by the present mode of production.

To give a few examples: in 2004-2005, Chto delat carried out an artistic examination of a working class neighborhood in Petersburg, attempting to actualize the communitarian utopias of its constructivist urbanity through the community, adrift with an enactment of Debord’s derive. This research into the Fordist utopia of the late 1920s and its incomplete, uneven transition to late capitalism was presented in two exhibitions and a newspaper. Another actualization of the Soviet legacy can be found in the project “Builders” (2005), in which the group restaged a classical socialist realist masterpiece from the late 1950s, which then falls apart and comes back together. In September 2006, Chto delat collaborated on a project called “Self-Educations”, an international exhibition and seminars-program at the NCCA in Moscow, dedicated to alternative, community-based forms of self-learning as emancipatory practices.

One of the members of Chto Delat is Thomas Campbell, a Yale graduate and a subscriber to the Marxism mailing list who has been my liaison with the group for some time. Thomas invited me to check out the exhibit and a talk by two members of the collective given last week while they were in town. I am glad he did since it reinforced my conviction that Marxmail and the Unrepentant Marxist blog must have at least one purpose in a period when the left seems so isolated, and that is to strengthen our ties and increase our solidarity. If the only Marxists in Russia were those in Chto Delat, they would be the people I would want to join hands with. For those on the left who are pursuing “counter-hegemonic” alternatives to Western imperialism like the BRIC, I will have to part ways, especially since the gang running Russia today would have no compunction about jailing or killing serious opponents on the left.

In addition to the time-line, there was a video on display at the New Museum from the Chto Delat collective. It is an unabashedly pro-working class work, but hardly in the “socialist realism” tradition even though it is a take on the Soviet past. Like just about everything they produce, you can see it on the Internet:

Last Saturday night I went all the way downtown to attend a meeting hosted by the 16 Beaver Group, named after their street address just a stone’s throw from where I used to work at Goldman-Sachs in the 80s. I guess the stock market crash has made a loft affordable among the ruins.

There was going to be a film showing of Chto Delat’s “Perestroika Songspiel” as well as a discussion of the Ostalgia show led by Dmitry Vilesnky and Nikolay Oleynikov. The 16 Beaver Group organizers described the event this way on their website:

But should we feel any nostalgic feelings in regards to the collapse of socialist bloc which happened 20 years ago? How do we feel today in regards to the past living through the period of globalization and neo-liberal governance?

How could we find political models and displays which help us not to betray an emancipatory potential hidden and betrayed, in its own way, by the real politics of socialist states? What lessons can we gain from all socialist developments in economy, culture, everyday which we’re not subjugated to the logic of capital and ‘free market’?

Since I am so used to thinking of Marxists in terms of social and political isolation, the meeting was a major boost to my morale. There were probably more than 50 people in attendance and the discussion was on an incredibly high level. My first reaction was to wonder where all these people were coming from. I should have realized that the ongoing capitalist crisis has a lot to do with turning people around. Sooner or later we will figure out a way to unite all of us in the spirit of Chto Delat—what is to be done.

I will conclude with my video of the highlights of the event, followed by “Perestroika Singspiel”.

July 12, 2011

The Belarus Formula

Filed under: Belarus,financial crisis,ussr — louisproyect @ 7:44 pm

Yes, I know, the title of this post sounds like it’s a review of one of those spy novels you see in airport newsstands that have something on the back cover like “Soon to be a major motion picture starring Matt Damon…” But this not what it is about. Instead it is about a formulaic way of thinking about Belarus and a whole host of other countries run by dictators that the American ruling class demonizes. In my view a whole section of the left that seems more interested in “anti-imperialism” than socialism tends to give the rulers of such countries more credit than they deserve. If you can’t tell the difference between an Ahmadinejad and a Fidel Castro, then what is the point in calling yourself a socialist?

I was prompted to write this after someone brought an article to my attention from Counterpunch (no surprise there) that elevates Belarus’s President Lukashenko to a status that he does not deserve. The article follows certain guidelines that are essential when you are trying to make the case for someone like him (or Qaddafi, et al).

Titled “Belarus Under Siege“, author Michèle Brand makes some excellent points about U.S. attempts to subvert the government:

In February of this year, citing the recent elections, the US State Department announced an increase of its “democracy assistance” to Belarusian civil society by 30% to $15 million for the year. In 2009, the National Endowment for Democracy gave $2.7 million to finance Belarusian “independent” media, civil society (promoting “democratic ideas and values… and a market economy”), NGOs and political groups. A Wikileaks cable (VILNIUS 000732, dated June 12, 2005) confirmed money smuggling into Belarus on the part of USAID contractors, though such proof is hardly necessary. Also in February, the EU, individual European countries, Canada and the US put together a “war chest” of 87 million euros aiming toward regime change in Belarus.

We need to oppose this kind of meddling in the affairs of a sovereign country. But in the sentences that complete this paragraph, Brand sets herself up as an apologist for authoritarian rule.

With so much money being offered to anyone who wants a job as an activist, it’s not hard to find takers. Youth who run into trouble are offered free education in the West. There is evidence that many of those who partook in the violent acts of the night of December 19th were paid for their participation, by either Western or Russian elements.

What evidence is she talking about? If a government is going to appear credible in such matters, there has to be proof that money exchanged hands. For example, when Cuba arrested a group of people for taking money and marching orders from an American diplomat stationed there, the court heard and saw incontrovertible evidence.

Furthermore, Cuba has laws against receiving funding from the USA or any other foreign country. Does Belarus have the same kind of laws? One wonders if this matters since the Belarus cops are free to arrest people on the flimsiest of grounds as Brand shamelessly admits:

According to Western media, the protests are being violently repressed and protesters arbitrarily arrested. According to Belarusian authorities, participants have been arrested because they were shouting profanities at police and pushing them.

It amazes me that radicals who write for Counterpunch can give any kind of credence to “Belarusian authorities” who grant themselves the right to throw people in jail because they are “shouting profanities” at police or pushing them. Apparently there are two standards, one for use in the U.S. or Britain where such police behavior would be considered a naked assault on free speech but permissible for Belarus or Syria or fill in the blanks.

This is the first element of the Belarus formula: give permission to a country that the imperialists hate or fear to jail dissidents even if they have not committed any crime.

The next important element of the Belarus formula is to draw class distinctions between the protesters and the “silent majority” that supports President Lukashenko. Brand’s presentation of these differences is drawn from the same palette of those who defended the crushing of the “Green Movement” in Iran:

What is clear in the videos is that the crowd [of demonstrators] is well-off… Clearly, the Belarusian working class has reasons not to support the current movements: they are generally satisfied with the policies of President Lukashenko. If the movements are limited to the Western-oriented elite, Western or Russian financed operatives, and youth wanting to have a street party, then they have no future, no matter how many millions the US and others throw at them.

Haven’t we heard all this before? The Chablis-drinking, cellphone-using yuppies from the north of Tehran on one hand and the modest, religiously observant, tea-drinking workers from the southern neighborhoods? In fact, the more I read this kind of “analysis”, the more I am reminded of Richard Nixon or Chicago’s Mayor Daley. This willingness to give a green light to cops to beat the crap out of demonstrators for cursing and the demagogy directed at “effete” middle class liberals who don’t go to church on Sunday (or a mosque on Friday) shows an amazing affinity between those who defend law and order in bourgeois society and those who rally around authoritarian states that happen to find themselves in Washington’s crosshairs. Now, everybody must oppose sanctions, NED subversion, military intervention and all the rest but socialists must understand that workers have different class interests from the Obamas and the Lukashenkos of the world. Socialism is all about working class power, not “condescending saviors” as The Internationale puts it.

For Brand, the hostility of the West has everything to do with the social gains made under a benignly paternalistic ruler. This is the third and final element of the formula. It boils down to a defense of dictatorship if and when its UN human development indicators pass muster. Of course, by this criterion, the Soviet bureaucracy deserved the undying support of leftists everywhere, even when it was throwing dissidents in prison for long stretches when not torturing or killing them .

The United States and other Western countries have been attacking the government of President Alexander Lukashenko ever since it refused to follow the path of the other ex-Soviet countries in the 1990s, which famously sold off the state-owned industries to oligarchs, destroyed the social protection system and allowed kleptocratic mafia capitalism to take over. Under Lukashenko, Belarus has developped [sic] gradually into a strong socially-oriented market economy with the highest growth rate in the CIS even during its current financial troubles (according to the CIS Interstate Statistical Committee, between January and April 2011 Belarusian industry grew 12.9% year-on-year), while still maintaining its free health care, job protection, social services, retirement programs, low unemployment, state-subsidized housing and utilities, and high level of education. This is one reason why the country is naturally in the line of fire of the West, whose bankrupt governments are now obsessively telling their citizens that “there is no alternative”: we must drastically decrease or kill pensions and other social programs, fire government employees, flexibilize the work force, privatize education, health care, infrastructure and everything possible, etc. etc. Located just next door to crisis-stricken Europe, Belarus is more than a thorn in its side; it is living proof that European and American neoliberal propaganda is only lies.

While it is beyond the scope of this article to track the ups and downs of the Belarus economy, the current economic crisis appears to be the result of Russian corporate malfeasance, as Brand readily admits:

For the West is not the only source of financing, nor of interventionist pressure. One of the most important ex-candidates was financed by the Russians. While Western pressure is a known quantity in Belarus, Russian attempts at destabilization are relatively new. Russian oligarchs have been ogling the profitable Belarusian state enterprises, and since the government has historically refused to sell them, the Russian kleptocracy has begun to try to topple Lukashenko. The Russian media have begun a concerted campaign against the Belarusian government, airing pro-opposition documentaries and indulging in smearing and misinformation. Russian operatives are now making inroads; on the Minsk-Moscow highway, my Belarusian friend pointed out the expensive Russian cars with tinted black windows heading into Minsk. Russian oil prices have risen sharply — 30% in January — and the price of natural gas imported from Russia has quadrupled in four years. Although the economy has diversified since independence, it is still reliant on importing energy and raw materials for its production. The hike in energy and commodity prices has had a harsh impact in Belarus, where the cost of energy now makes up 78 cents of every dollar of goods produced. High commodity prices explain the trade deficit despite strong industrial and export growth.

Stabbed in the back by the Russians, the Belarus government has turned to the West for assistance and all the negative consequences that go along with it. The IMF is demanding privatization and cutbacks in social services, as one might expect.

The hardships have led to mass protests that the government has repressed with little regard to the niceties of civil rights or due process. You don’t have to be a genius to figure out that the same pattern taking place in Belarus has taken place already in Libya where IMF-type austerity has led to mass discontent and then a revolutionary movement.

Even under the best of circumstances, a small and economically vulnerable country like Belarus is at the mercy of economic forces it cannot control. When Russia was more favorably disposed to subsidizing the Belarus economy through a crude oil export tariff far below market value, Lukashenko could afford the generous welfare spending that Brand alluded to.

In order to withstand this kind of economic dislocation, governments must have the support of the people. Belarus is not the first country that has suffered from a Russian betrayal. Cuba went through a “special period” in the early 90s after a post-Communist regime decided to throw the socialist country to the mercy of world markets. Whatever future Belarus has as a sovereign nation that can withstand the hammer blows of the market system, the best way to navigate through treacherous waters is by giving the working class the democratic control over the social product. This means transforming the country along socialist lines and looking for allies internationally moving in the same direction. As quixotic as that might seem right now, there are no alternatives.

March 24, 2011

My Perestroika

Filed under: Film,ussr — louisproyect @ 7:46 pm

Drawing obvious inspiration (at least to me) from Michael Apted’s “Up” series that documented the hopes and disappointments of a group of British men and women as they grow older (“28 Up, etc.), Robin Hessman’s “My Perestroika” does about the same thing for Russians who came of age at the very time the Soviet Union was collapsing—hence the title of the film.

The documentary, which opens tomorrow at the IFC Center in New York, focuses on five classmates who represent a fairly representative cross-section of the Soviet Union, excepting a genuine working-class person in whose name the revolution was made. All of the subjects now regard this revolution as a total nightmare, although they are by no means in the kind of celebratory mood on display in the early 1990s when the Berlin Wall fell and liberation assumed the form of bananas and pornographic movies.

Borya and Lyuba Meyerson both teach at Moscow’s School #57. He was, like many Jews, alienated from the system at an early age. As an act of rebellion, he and many others would wear t-shirts with “USA” in big letters. Lyuba, whose mother warned her about hooking up with a Jew, describes herself as a total conformist when young.

Borya is seen teaching a high school civics class, explaining to his students how horrible communism was. The peasants were forced to share everything, he says. Can you imagine what it would be like–he asks them–if they were forced to live in a room all together? That was communism, he says ruefully. Looking at the way he is spoon feeding ideology to his students, I could not help but feel that his pedagogical methods were influenced by what he heard growing up in the 1970s.

Ruslan Stupin was a member of a punk rock band called Naiv in the early 90s that sang songs about the dirty imperialists, sort of a consciousness in transition so to speak. The words might be Red but the style was in defiance of Soviet normalcy from the pierced noses to the tattoos. One of the performers had a day job in a bank and wore a necktie. The band’s black leather and torn t-shirts became a faded memory. Like the punk movement in the West, this current soon learned the ways of the world and how to fit in. Just look at Johnny Rotten’s career for some insights into this process. Once he was an “anarchist”, or at least sounded like one, and now he performs in Israel.

Olga Durikova is a single mom who maintains billiard tables for a large company. She tells us repeatedly that she is apolitical but has sense enough to state that the old system had its saving graces. You didn’t have to worry about unemployment and when you reached 60, you could count on a pension. One might say that many people in Detroit would now look at this as a worker’s paradise.

Least interesting is Andrei Yevgrafov, who runs a men’s boutique that looks a bit like Paul Stuart in New York. His biggest disappointment when young was not being accepted into the Communist Party. He now takes solace in selling shirts that cost $195 each.

Every single one of these people would be violently opposed to a return to the old ways but are clearly disenchanted with the way things are now. They are also repulsed by Vladimir Putin who remains something of an idol of those sectors of the American left who think in terms of counter-hegemonic blocs. Apparently Putin’s willingness to utilize authoritarian methods in the course of strengthening the Russian economy was all that some required for their endorsement. Some Russians, especially those that don’t like late night visits from the cops, feel differently.

The film mixes footage of the five subjects from their youth, adorned in red kerchiefs and marching on May Day parades, with their current life. There is a keen sense of irony in all this that begins to wear thin after an hour or so.

The film was directed by an American named Robin Hessman who developed a fascination for the USSR as a child. While the war in Vietnam and ghetto rebellions inspired some of us to read Karl Marx, Ms. Hessman appeared to prefer the very propaganda that her subjects would reject. The press notes state:

I have been curious about Russia and the Soviet Union for as long as I can remember.

Growing up in the US in the 1970s and early 1980s, it was impossible to miss the fact that the USSR was considered our enemy and, according to movies and television, plotting to destroy the planet with their nuclear weapons.

Interest in the “Evil Empire” was everywhere. When I was seven, my 2nd grade class made up a game: USA vs. USSR. The girls were the USA, with headquarters at the jungle gym. The boys were the USSR, and were hunkered down at the sand box. And for some reason, the boys allowed me to be the only girl in the USSR. And thus, my dilemma. My best friends were among the girls, but I was a curious kid, and I wanted to know what was going on in the USSR. Unable to choose between them, I became a double agent.

So I suppose it was my insatiable curiosity about this purportedly diabolical country that led me to beg my parents to allow me to subscribe to Soviet Life magazine at age ten. (I have no idea how I even knew it existed.) As children of the McCarthy era, they were concerned about the repercussions on my future, but I pleaded and they gave in. It came each month, wrapped in a brown paper wrapper – my political pornography.

Political pornography indeed.

Ms. Hessman turned her obsession with the USSR into something of a career, going off to study in Leningrad in January 1991 at the tender age of 18. She eventually got a job at the Leningrad Film studios and the rest is history.

Although the film is filled with references to the stormy events of the early 90s, including a failed coup d’état by the Communists, there is very little attempt to provide any kind of context except for how her subjects related to these events personally. My guess is that she chose her subjects since their anomie and general feelings of disillusionment resonate with her own.

Perhaps the most interesting thing about this film is its ability to hone in on the stifling Red culture that turned so many people against the system. The boring television shows, the inspirational speeches about a farmer who broke a wheat-growing contest, the pressures to conform—all of it would drive a normal person to rebel against the system.

Come to think of it. That’s more or less the reason I became an unrepentant Marxist. A steady diet of the Reader’s Digest, John Wayne movies, morning recitations of the Pledge of Allegiance, ducking and covering in nuclear air raid drills, and a thousand other things made me the malcontent I am today. Long live communism!

March 9, 2011

The Desert of Forbidden Art

Filed under: art,Stalinism,ussr — louisproyect @ 6:12 pm

Opening at NY’s Cinema Village on March 11th and the Laemmle Music Hall in Los Angeles on March 18th, the documentary “The Desert of Forbidden Art” is the definitive treatment of the clash between the artist and the Stalinist system and makes a perfect companion piece to Chris Marker’s “The Last Bolshevik“, which described the plight of film directors such as Alexander Medvedkin, who sought to affirm his artistic integrity in a period of bureaucratic conformity enforced by the secret police.

“The Desert of Forbidden Art” is directed by Amanda Pope, a UCLA film professor who made “Faces of Change” about reformers in the former Soviet Union, and Tchavdar Georgiev, a Russian now working in the U.S. It tells the story of Igor Savitsky, a young painter who was born to an aristocratic family in 1915. When they followed their class instincts and moved to the West, Savitsky stayed behind and enrolled at the Moscow Art Institute. In 1943, the institute was relocated to remote Uzbekistan to escape the Nazi onslaught. The Central Asian culture fascinated Savitsky in the same way that Polynesia fascinated Gauguin. After falling in love with the people and their culture (to the extent of converting to Islam), Savitsky returned to the town of Nukus in 1950 with the intention of preserving folk art, including traditional costumes. Using some of the most amazing archival footage from the Soviet era you have ever seen, we see young Uzbeki females being forced to abandon their customs, including their beautiful clothing, and becoming a forcibly assimilated Soviet Citizen.

Not long after sinking roots in the area, Savitsky learned that Uzbekistan was a haven for artists who were determined to continue painting as if the USSR was still in its heroic phase, when artists such as Malevich and Rodchenko had free rein. Like Savitsky, they fell in love with Uzbeki culture and blended local folkloric elements into their overall avant-garde vision.

The film gives ample documentation of the output of these geniuses, whose work was preserved by Savisky, and their run-ins with the Stalinist machine that dictated Socialist Realism. The film relies on the testimony of Savitsky’s peers who are still living, the sons and daughters of the artists whose work he preserved, and a number of experts on his project, both Russian and English-speaking.

One of them is Stephen Kinzer, who first wrote about the Nukus Museum in January, 1998. The article titled In a Far Desert, a Startling Trove of Art is a good introduction to this amazing story:

SAVITSKY BEGAN collecting ancient artifacts, some of them dating from the third century B.C. Later he broadened his interest to include folk art and ethnography. He traveled from village to village persuading peasant families to sell or give him traditional costumes, jewelry and other artifacts that in the Stalinist era were considered signs of backwardness and possible treason. In 1966 he opened a museum to display his collection. Already, however, he had set his sights on bigger game.

During the 1960’s and 70’s, Savitsky scoured Moscow, Leningrad and other Soviet cities in search of works by Russian artists who had died unknown, some in labor camps or mental hospitals. Gradually he won the trust of widows and relatives, many of whom were happy to be rid of piles of rotting work. In one case he rescued an oil painting being used to patch a leaky roof.

Savitsky, who died in 1984, had the advantage of working almost without competition. Most Soviet museums were forbidden to display avant-garde art because the Government considered it not only hideous but degenerate. The few private collectors of the period bought no more than a handful of works. Only Savitsky, whose base in the Uzbek region of Karakalpakstan was almost unimaginably far from the centers of Soviet power, was allowed to collect, and he did so with boundless passion.

One might think that after the collapse of the Stalinist system in the early 90s that “freedom-loving” authorities would rally around the Nukus Museum. Sadly but not unexpectedly you see narrow-mindedness persisting. In a March 7th New York Times article timed to coincide with the opening of the documentary, we learn that Uzbek officials had given the museum 48 hours to evacuate one of its buildings two years ago. The problems, it would seem, have a lot to do with the disgusting chauvinism of the greater Russian nationality that convinced Lenin to break with Stalin just before his death. The Times reports:

More than a dozen years later the collection remains intact. But it also remains hidden from the public. After exhibitions in Germany and France in the 1990s, the Uzbek Ministry of Culture has consistently refused invitations to display the collection overseas, Ms. Babanazarova said. (One exception was three paintings now on view in the Netherlands.)

There has been no clear explanation for this policy, but it may reflect Uzbeks’ lasting ambivalence toward Russia’s imperial influence. Independent since 1991, Uzbekistan vigorously promotes native art forms like weaving and engraving. The works in Mr. Savitsky’s collection — many made by ethnic Russians — have no place in that campaign.

“Despite all the publicity, it’s dormant,” Mr. Bowlt said. “It’s a shame — there are so many extraordinary paintings by virtually unknown artists that deserve to be talked about, written about. It hasn’t happened.”

Uzbek authorities have shown bursts of support for the collection. In 2003 President Islam A. Karimov himself came to Nukus to inaugurate a new museum building, which Ms. Babanazarova called “one of the best buildings in the country,” and Mr. Savitsky received a posthumous state honor. And last year the Foreign Ministry of Uzbekistan financed its own documentary on the Savitsky Collection, which will be shown in Uzbek embassies in a bid to attract tourists to Nukus.

Nevertheless, one day last November when Ms. Babanazarova was out of town, officials backed up trucks to the museum’s old exhibition building and ordered workers to remove all the artworks, saying the building, which dates to the 1950s, would be demolished as part of an urban renewal project. David Pearce, chairman of the Friends of the Nukus Museum, a nongovernmental organization, said a deputy minister of culture assured him late last year that the state planned to build new space to replace what was lost, and that it would be ready by this fall. But months have passed with no evident progress.

Museum supporters — who include current and former Western diplomats — say they have no idea what the government is planning. Some suggested that Ms. Babanazarova had run afoul of officials because of her fierce defense of the collection or her independent contacts with foreigners.

“I think it’s sort of ignorance and circling the wagons, it’s fear,” said Amanda Pope, a director of the new American documentary, with Tchavdar Georgiev. “No one will explain.”

I strongly urge everyone to see this outstanding documentary in NY or Los Angeles. For those who still believe that socialism is preferable to capitalism, it is especially rewarding to see the work of Soviet artists who never gave up hope that their work was intimately tied to that belief rather than an “anti-Soviet” offense punishable by prison, torture or death.

February 21, 2011

Gene Sharp’s goal: liberty in a world of market imperatives

Filed under: Cold War,Egypt,ussr,Yugoslavia — louisproyect @ 8:05 pm

For obvious reasons, the New York Times has hyped the role of Gene Sharp and his co-thinkers in the Tunisian and Egyptian uprisings. By placing much more emphasis on the struggle against “dictatorship”, all sorts of delicate questions about class relations get deemphasized. By making the struggle one against a Ben Ali or a Mubarak rather than the capitalist system, the newspaper of record hopes to steer things in the direction of Corey Aquino “People’s Power” rather than the kind of social transformation that would leave American corporations on the outside looking in, like a bunch of hungry buzzards.

Michael Barker has written eloquently about the dangers of a Philippines type outcome that people like Gene Sharp, a life-long anti-Communist, would hail. Since events are moving rapidly in Egypt toward a class-versus-class showdown, it seems likely in any event that the Sharpies will have anything much to say. The working class understands that market imperatives can constitute just as much of a dictatorship as Mubarak or Ben Ali. As Ellen Meiksins Wood once put it:

To understand the market as imperative, we have to understand not just how people have been able to respond to the capitalist market but how they have been forced to do so. Capitalism doesn’t just allow people to avail themselves of the market in the pursuit of profit. It forces them to enter the market for the most basic conditions of survival and self-reproduction—and that applies to both workers and capitalists.

That force can be excruciating in countries like Egypt.

In any case, it is worth saying a thing or two about their role of Gene Sharp and company in “color revolutions”, understanding of course that red is the only color in the spectrum that is strictly off-limits.

On February 13th, the Times reported that Ahmed Maher, a 30-year-old Egyptian civil engineer and a leading organizer of the April 6 Youth Movement, and his fellow activists began reading about nonviolent struggles and “were especially drawn to a Serbian youth movement called Otpor, which had helped topple the dictator Slobodan Milosevic by drawing on the ideas of an American political thinker, Gene Sharp.” The article makes clear that flirtation with leftist themes is not unheard of in these circles, despite Sharp’s hatred of anything connected with communism:

The April 6 Youth Movement modeled its logo — a vaguely Soviet looking red and white clenched fist—after Otpor’s, and some of its members traveled to Serbia to meet with Otpor activists.

“The Academy of Change [an émigré group in Qatar] is sort of like Karl Marx, and we are like Lenin,” said Basem Fathy, another organizer who sometimes works with the April 6 Youth Movement and is also the project director at the Egyptian Democratic Academy, which receives grants from the United States and focuses on human rights and election-monitoring. During the protesters’ occupation of Tahrir Square, he said, he used his connections to raise about $5,100 from Egyptian businessmen to buy blankets and tents.

The Times followed up with another article three days later that included references to the three figures who have been at the center of controversy around such interventions. There is obviously Gene Sharp himself, the guru of the movement. The article also quotes Stephen Zunes who shares many of Sharp’s views and who has joined forces with Peter Ackerman, another Sharp disciple, who founded the International Institute of Nonviolent Conflict, upon whose advisory board he sits. Ackerman took classes with Sharp as a graduate student in the 1970s. Since Sharp, now in his 80s, is not really in any position to influence events on the ground, he has ceded leadership to his disciple who runs Rockfort Capital Partners, a private equity firm. Ackerman is almost certainly a billionaire. One has to wonder how much currency Sharp’s ideas would have abroad without the venture capitalist’s fiscal support.

In keeping with the flirtation with the left in the earlier NYT article, we read that:

Some people suspect Mr. Sharp of being a closet peacenik and a lefty — in the 1950s, he wrote for a publication called “Peace News” and he once worked as personal secretary to A. J. Muste, a noted labor union activist and pacifist — but he insists that he outgrew his own early pacifism and describes himself as “trans-partisan.”

The Muste connection is interesting. In the 1930s, Muste was the leader of a group called the Workers Party that spearheaded major labor struggles. In James P. Cannon’s “History of American Trotskyism” there is a useful discussion of Muste’s importance. When Cannon found his own Trotskyist group growing closer to Muste’s, he broached the subject of a fusion that Muste was agreeable to. The Trotskyists were at that time doing what is called “entryism” in Norman Thomas’s Socialist Party. When they were expelled, they united with Muste as the Socialist Workers Party, reflecting each group’s antecedents.

Eventually Muste abandoned Marxism and became a Christian pacifist. As a leader of the Fellowship of Reconciliation, Muste became critical in the formation of the Vietnam antiwar coalitions that would challenge the imperialist war-makers. One crucial difference between Muste and Sharp was their chosen arena of struggle. Muste targeted his own government while Sharp saw his role as providing leadership to struggles elsewhere, particularly in the Soviet bloc countries. During the Korean War Sharp spent nine months in a federal prison in Danbury, Conn., as a conscientious objector. He also took part in some civil rights protests but from the 1960s onwards his emphasis has been on providing consultation to people in other countries.

Zunes mocks the idea of the elderly Gene Sharp fomenting uprisings in other countries:

“He is generally considered the father of the whole field of the study of strategic nonviolent action,” said Stephen Zunes, an expert in that field at the University of San Francisco. “Some of these exaggerated stories of him going around the world and starting revolutions and leading mobs, what a joke. He’s much more into doing the research and the theoretical work than he is in disseminating it.”

That might be true, but if you look at Peter Ackerman’s International Center on Nonviolent Conflict as an extension of Sharp’s empire of peaceful resistance, there is no question about a division of labor. Sharp provided the ideas, Ackerman the money and bodies.

The article takes up Peter Ackerman’s role:

When the nonpartisan International Center on Nonviolent Conflict, which trains democracy activists, slipped into Cairo several years ago to conduct a workshop, among the papers it distributed was Mr. Sharp’s “198 Methods of Nonviolent Action,” a list of tactics that range from hunger strikes to “protest disrobing” to “disclosing identities of secret agents.”

Dalia Ziada, an Egyptian blogger and activist who attended the workshop and later organized similar sessions on her own, said trainees were active in both the Tunisia and Egypt revolts. She said that some activists translated excerpts of Mr. Sharp’s work into Arabic, and that his message of “attacking weaknesses of dictators” stuck with them.

Peter Ackerman, a onetime student of Mr. Sharp who founded the nonviolence center and ran the Cairo workshop, cites his former mentor as proof that “ideas have power.”

If you read the study guide for “Bringing Down a Dictator”, a documentary that Ackerman executive produced, you will find a most interesting discussion point:

The United States government gave over $25 million dollars in aid to Otpor and other opposition groups during the movement against Milosevic. Some of these groups declared themselves to be anti-American. What is the purpose of the US funding of anti-American groups overseas?

While I doubt that Otpor could be considered anti-American, whoever was shrewd enough to write the study guide surely understands the role of people like Stephen Zunes and the importance of funding groups like the April Sixth Movement in Egypt that was trying to overthrow America’s greatest ally in the Middle East, next to the Israelis. People like Glenn Beck and Rush Limbaugh are simply too stupid to understand America’s long-term interests in the Middle East. A Mubarak, like a Ferdinand Marcos, presents serious problems to social stability. He had to be replaced even as he was being supported. It is this kind of contradiction that far-sighted people in the ruling class have come to understand, perhaps a function of having read Karl Marx as undergraduates.

Like George Soros, Peter Ackerman is very far-sighted. While Soros sees the wisdom of putting Christian Parenti on the payroll of Open Society, Ackerman chooses Zunes. If you want some credibility on the left, these types of cooptation are essential.

Not content to include Zunes’s dismissal of charges that Sharp is running some kind of private spook network, the article makes the point a second time:

In 2008, Iran featured Mr. Sharp, along with Senator John McCain of Arizona and the Democratic financier George Soros, in an animated propaganda video that accused Mr. Sharp of being the C.I.A. agent “in charge of America’s infiltration into other countries,” an assertion his fellow scholars find ludicrous.

But if you see Ackerman as the instrument of Sharp’s ideas, the idea is not so ludicrous. As I mentioned in an earlier article on the venture capitalist, Ackerman was the former director of Freedom House, a group that was also run at one time by James Woolsey, former director of the CIA.

The New York Times articles on Gene Sharp prompted me to take a fresh look at Peter Ackerman, to see what the rat has been up to. Apparently, his main interest in life, besides making money, is running or serving on the boards of outfits like Freedom House. Sourcewatch  has a very good dossier on Ackerman.

There we learn that Ackerman now sits on the board of Spirit of America, a group that is “dedicated to spreading US influence worldwide, with a particular emphasis on covert cyber-intelligence measures”. In 2005 Trish Schuh wrote an article for Counterpunch that explored its role in the Middle East:

Another Spirit of America governor is Lt General Mike DeLong, Deputy Commander, US Central Command, MacDill Air Force Base, Florida. DeLong manages a budget of $8.2 billion and “conceived and implemented the Global War on Terrorism, Operation Enduring Freedom and Operation Iraqi Freedom.” As top Deputy to former General Tommy Franks, DeLong’s listed expertise at places such as the Army War College, the Department of Defense and the Amphibious Warfare School included Artillery, military intelligence, coup détats, supporting democracy.

Ackerman is also on the advisory board of the Cato Institute’s Project on Social Security Choice. Not surprisingly, they claim that “allowing younger workers to privately invest their Social Security taxes through individual accounts will improve Social Security’s rate of return.”

But what difference does it make if their individual accounts at Goldman-Sachs or Merrill-Lynch go up in flames during the next stock market crash? There will always be jobs for the elderly as greeters at Walmart. And if they are unhappy with their fate, they can always vote for the candidate of their choice at the next election even if both candidates favor keeping Social Security as a shell game run by the rich. After all, it could be worse. You might be in a country like Egypt with fraudulent elections. It is much better, isn’t it, to give people a choice? That’s what Gene Sharp and Peter Ackerman have always been about, endeavoring to allow people full liberty in a world of market imperatives.

November 24, 2010

A guest post on Timothy Snyder

Filed under: anti-Communism,Fascism,ussr,war — louisproyect @ 3:02 pm

This originally appeared as comments by Dermokrat under my last post titled An American “Revisionist” Historian.  He buttresses his arguments with passages from Jacques Pauwel’s essential Myth of the Good War. Since it a major contribution to the discussion, I wanted to make sure that it received the widest attention.

Hi Louis,

I actually posted Kotz’s article on my facebook a while back, although not because of his refutation of Snyder, but because of his worthy condemnation of fanatic, anti-Soviet Baltic nationalism. Nevertheless, one of my friends took me to task over Katz’s argument vis-a-vis Snyder. I didn’t actually read the response by Snyder before I posted Katz’s commentary. My friend quickly pointed out that Snyder notes in his rebuttal:

I didn’t and don’t equate Hitler and Stalin. Katz puts ‘somewhat equal’ in quotations, but I never use any such phrase. Zuroff says that I ‘posit’ that the Soviet Union was Nazi Germany; I most certainly do no such thing. What I try to do, in the 28 September article and generally, is understand what it means for a vast east European territory and several east European peoples to have been touched by both Nazi and Soviet power. Despite some critical remarks of Bloodlands in an otherwise perceptive and generous (London) Times review of 26 September, which perhaps Zuroff and Katz read, I don’t equate Stalin with Hitler in that book either. Instead, I try to reckon with the crimes that both regimes committed in the lands between Berlin and Moscow, where 14 million people, including more than 5 million Jews, were killed in the 12 years that both Hitler and Stalin were in power.

He then pointed out that Katz undermines his own argument that Snyder fails to distinguish between the two when he writes:

And finally, it is not possible to ignore Snyder’s certainty that ‘Jews could not help but see the return of Soviet power as a liberation. Soviet policy was not especially friendly to Jews, but it was obviously better than a Holocaust.’

Indeed, in his rejoinder, Snyder writes: “I am not saying that [Soviet atrocities] were equivalent to the Holocaust. I am saying that a number of German and Soviet policies meet the standard of genocide.”

I pointed out to my friend that having read Snyder’s original piece and his response, I agreed that both Katz and Zuroff had somewhat exaggerated or misinterpreted Snyder’s arguments in the original article (excerpted from Bloodlands), but nevertheless make valid points re: the kind of historiography to which you refer at the beginning of your article (the kind that Baltic nationalists have adopted wholesale).

All that said, however, Snyder’s arguments about Soviet “genocide” are still unconvincing. To be sure, Stalin was a totalitarian monster who presided over mass slaughter of many innocent people, but it is difficult to claim that he was committing “genocide” as it is conventionally understood; i.e. “the deliberate and systematic destruction, in whole or in part, of an ethnic, racial, religious, or national group.” While the Ukrainian nationalists and American/British anti-communists have long claimed that Stalin intentionally engineered the famine to punish Ukraine or even exterminate Ukrainians, there is simply no evidence for this. The last most serious inquiry into this question was carried out by Terry Martin in his Affirmative Action Empire. After exhaustively examining the documentary record (including all of Stalin’s correspondence with Kaganovich and Molotov during those years), Martin concluded:

The Poliburo’s development of a national interpretation of their grain requisitions crisis in late 1932 helps explain both the pattern of terror and the role of the national factor during the 1932-1933 famine. The 1932-1933 terror campaign consisted of both a grain requisitions terror, whose primary target was the peasantry, both Russian and non-Russian, and a nationalities terror, whose primary target was Ukraine and subsequently Belorussia. The grain requisitions terror was the final and decisive culmination of a campaign begun in 1927-1928 to extract the maximum possible amount from a hostile peasantry. As such, its primary targets were the grain-producing regions of Ukraine, the North Caucasus, and the Lower Volga, though no grain-producing regions escaped the 1932-1933 grain requisitions terror entirely. Nationality was of minimal importance in this campaign. The famine was not an intentional act of genocide specifically targeting the Ukrainian nation (quote on p.305 but see 282-307 for the full explanation).

The famine is still to be blamed on Stalin and his henchmen, since it stemmed from the policy of forced collectivization, which in turn was pursued not out of a kind of Marxist orthodoxy (as anti-communists like to claim), but in order to facilitate grain exports to Europe to acquire the hard currency needed for industrialization (this was inspired by Preobrazhensky’s socialist primitive accumulation – see Kagarlitskii’s Empire of the Periphery for a good summary). In this way, the Ukraine/Kuban famine was very much like what the British did in India as documented so well by Mike Davis in his Late Victorian Holocausts (ironically, this would have been a nice comparative study for Conquest back when he was writing Harvest of Sorrow!). At any rate, the famine caused by collectivization and terror requisitions was indeed a small ‘h’ holocaust of sorts, but it was not genocide.

Moving on, Snyder writes: “It is hard not to see the Soviet “Polish Operation” of 1937-38 as genocidal: Polish fathers were shot, Polish mothers sent to Kazakhstan, and Polish children left in orphanages where they would lose their Polish identity. As more than 100,000 innocent people were killed on the spurious grounds that theirs was a disloyal ethnicity…”

There’s a lot to unpack here. Unfortunately, it was not just the Poles who were subjected to this. Many “diaspora” groups living along Soviet borders were subjected to this kind of treatment – basically any national minority groups that had a “national homeland” outside the USSR, especially those living along the borders, were considered suspect. Like the Polish and Germans, many members of these “alien” communities were forcibly relocated and/or arrested and shot. The Poles and Germans living in the Ukrainian borderlands were particularly targeted because they had been the most prone to insurrection during collectivization and the years that followed. In fact, throughout the early 30s many Polish and German rebels did make appeals to the German and Polish government for aid and hoped they would intervene against the Soviet government on their behalf. Obviously this resistance was blowback from the collectivization campaign, and change in Soviet policy should be compared with what Terry Martin terms “the Piedmont Principle” of 1920s, whereby the Soviets hoped these border communities would become a sort of showcase for their national comrades living across the border.

Unsurprisingly Soviet officialdom’s views changed rapidly in the post-collectivization years – a period that also coincided with a decidedly hostile international relations environment, where the Nazis and Polish governments made no secret of their desire to do the Soviets in (see Affirmative Action, passim and Craig Nation’s Black Earth, Red Star, pp. 74-112; and Hirsch’ Empire of Nations, pp. 273-308 for more details on these things). Ironically, Soviet nationality policy in the Ukrainian borderlands was a victim of its own success, which led to the paradoxical situation where the Soviets officially promoted all the trappings of national life (national education, newspapers, theater, etc), but then accused local officials in charge of these things of promoting nationalism. This situation is not irrelevant to understanding what happened in the region in the runup to the war. While Snyder is right that Poles were increasingly being deported from the borderlands in the mid to late 30s simply for being Poles (and not for “class” reasons), not all the Polish communities living in the border regions were affected. As Kate Brown points out in her study of Soviet nationalities policy in the Ukrainian borderlands:

Some commentators on Soviet history have interpreted the deportation of national minorities as a plan ordered from Moscow and motivated in large part by a growing ethnic xenophobia and Russian chauvinism, led in large part Joseph Stalin (himself, of course, member of a minority far from mainstream Russia). The 1935-36 deportations, however, did not emanate from a racial or biological understanding of the deported population. Despite the order to deport specifically Poles and Germans, security agents did not deport ALL Germans and Poles in the borderlands, but only Germans and Poles with suspicious biographies or personal connections. Instead of an encompassing racial conception of nationality, national categories informed existing political and class categories to determine who should go and who should stay. About half of Soviet Poles and Germans were deemed dangerous for the border zone, but the other half was cleared to stay. In 1936, to be Polish or German was still dependent on one’s actions, biography and personal connections…Border cleansing was not a universal policy. As mentioned above, Poles and Germans were not shipped from Belorussia at this time although its profile was very similar to that of Ukraine: both had mixed populations, a long history of a leading Polish elite, a substantial number of German colonists and other scattered groups. Both bordered on Polish territory and had volatile and rebellious records during the 1930 collectivization campaign. The major difference between the two territories is that Ukraine established its national minority program in 1925, while the Dzerzhinskii Polish Region in Belorussia was formed in 1932. The people in Belorussia had only a few years to live in nationalized space and create national behavior. Rather than a universal plan from Moscow to deport all diaspora borderland populations, this disparity suggests that policy grew out of a more specific connection to how land and populations were configured in various territories of the Soviet Union (A Biography of No Place, p. 147).

This probably explains why there were still roughly 200,000 Poles living in these borderlands in 1959, all still granted certain “national rights” – albeit highly circumscribed by that point, as they were for all national minorities. Yet if we believe Snyder, the Soviets engaged in a campaign with the Nazis to eliminate all educated Polish people in a bid to undermine their continued existence as a people (the Soviets then went on to maintain a Polish state after WWII – thoroughly Stalinized, of course, but that’s not the point).

By the way, it’s worth noting that the United States adopted a similar policy of deportation and internment of Japanese Americans during WWII. Although it did not, to my knowledge, include summary executions, many peoples lives were ruined due to the fact that they were forcibly uprooted and sent to the camps. Does Snyder consider this American policy as genocidal?

Lastly, we should keep in mind that, despite Stalin’s seemingly best attempts to deform the sciences in the USSR, the Soviet Union – in stark contrast to Germany and much of the West at that time – was adamantly opposed to eugenics and race science. In fact they broke all research ties with Germany once such a science took root in German universities. According to Francine Hirsch:

…in 1931 the Soviet regime prevailed on its anthropologists and ethnographers to disprove German race theories. In particular, the Soviet experts were to wage a war against biological determinism: to prove to audiences at home and abroad that ‘all narodnosti can develop and flourish’ and that ‘there is no basis whatsoever for supposing the existence of some sort of racial or biological factors’ that would make it impossible for certain peoples to participate in ‘socialist construction’. Soviet ethnographers and anthropologists, most of whom were themselves troubled about the German turn to ‘Nordic race science’, and none of whom wanted to be accused of anti-Soviet tendencies, set out to refute German claims in scientific terms and prove that the Marxist vision of historical development – grounded in sociohistorical, not sociobiological, laws – was the correct one (empire of nations, p. 232).

These genocide equivalencies, however, were not Snyder’s principle claim. It was that the Soviets enabled Hitler’s Holocaust(s):

We all agree that Hitler had the horrible aspiration to eliminate the Jews from Europe. But how exactly was Hitler to do so in summer 1939, with fewer than 3% of European Jews under his control? Hitler needed war to eliminate the Jews, and it was Stalin who helped him to begin that war. As I said in my original article, we don’t know how the war would have proceeded without the treaty on borders and friendship; what we do know is that the war as it actually happened, with all of its atrocities, began with a German-Soviet alliance. What if the Soviets had simply opted for neutrality in 1939? How exactly would the Germans have overcome the British blockade without Soviet grain? Or bombed London without Soviet oil? Or won their lightening victory in France without security in the rear?

I think we can all agree that this is really cute. As the German historian Bernd Martin pointed out “Hitler’s fundamental political conviction, his self-imposed duty from the moment he had embarked on his political career was the eradication of Bolshevism [which he defined as a Jewish conspiracy].” This was understood by Western elites. As Jacques Pauwels points out:

Everywhere in the industrialized world there were statesmen, corporate leaders, press barons, and other influential personalities who encouraged him openly or discreetly to realize his great anti-Soviet ambition. In the United States, Nazi Germany was praised as a bulwark against communism and Hitler was encouraged to use the might of Germany to destroy the Soviet Union by people such as Herbert Hoover, Roosevelt’s predecessor in the White House (The Myth of the Good War, p. 44).

Pauwels points out, though, that “It was primarily in Europe itself that the social and political elites expected great anti-Soviet achievements of Hitler. In Great Britain, for example, the eastern ambitions of the Fuhrer enjoyed at an early stage the approval of respectable and influential politicians, such as Lloyd George, Lord Halifax, Lord Astor and his circle of friends, the so called “Cliveden Set”…The Duke of Windsor even traveled to Berchtesgardern to have tea with Hitler…and encouraged him in his ambition to attack Russia: ‘[Hitler] made me realize that Red Russia [sic] was the only enemy, and that Great Britain and all of Europe had an interest in encouraging Germany to march against the east and to crush communism once and for all…I thought that we ourselves would be able to watch as the Nazis and the Reds would fight each other (p.45).’”

This explains the so called appeasement strategy. Per Pauwels:

And so it came to the infamous “appeasement” policy, the theme of a brilliant study by two Canadian historians…The quintessence of this policy was as follows: Great Britain and France ignored Stalin’s proposals for international cooperation against Hitler, and sought by means of all kinds of diplomatic contortions and spectacular concessions to stimulate Hitler’s anti-Soviet ambitions and to facilitate their realization. This policy reached its nadir in the Munich Pact of 1938, whereby Czechoslovakia was sacrificed to the Fuhrer as a kind of springboard for military aggression in the direction of Moscow. But Hitler ultimately demanded a higher price than the British and the French were prepared to pay, and this led in the summer of 1939 to a crisis over Poland. Stalin, who understood the true objectives of appeasement, took advantage of the opportunity and made a deal of his own with the German dictator in order to gain not only precious time but also glacis – a strategically important space – in Eastern Europe, without which the USSR would almost certainly not have survived the Nazi onslaught in 1941. Hitler himself was prepared to deal with his arch-enemy because he felt cheated by London and Paris, who refused him Poland. And so the appeasement policy of Great Britain and France collapsed in dismal failure, first because the USSR did not disappear from the face of the earth, and second, because after a short blitzkrieg in Poland, Nazi Germany would attack those who had hoped to manipulate in order to rid the earth of communism. The so-called ironies of history can be extremely cruel indeed (pp.45-46).

Even after the debacle in Poland, however, the French and British kept hoping Hitler would turn his guns on Russia. Pauwels writes, “The French and British governments and high commands busily hatched all sorts of plans of attack during the winter of 1939-1940, not against Germany, but against the USSR, for example in the form of an operation from the Middle East against the oil fields of Baku (p. 48). Similarly, “after Germany’s victory in Poland…the American ambassador in Berlin, Hugh R. Wilson, expressed the hope that the British and French would see fit to resolve their inconvenient conflict with Germany, so that the Fuhrer would finally have an opportunity to crush the Bolshevik experiment of the Soviets for the benefit of all ‘Western civilization’ (p.48).

Moreover, Snyder makes a big deal of the Soviet’s assistance to Germany in the form of trade, but this was marginal compared to the assistance the Reich received from America’s business elite (who, by the way, were no friend of the Jew), some of whom were actually receiving medals of honor from the Germany government (such as Mooney of GM, Henry Ford and Watson of IBM). On American business’ invaluable assistance to Hitler, Pauwels writes:

Without trucks, tanks, planes and other equipment supplied by the German subsidiaries of Ford and GM, and without the large quantities of strategic raw materials, notably rubber as well as diesel oil, lubricating oil, and other types of fuel shipped by Texaco and Standard Oil via Spanish ports, the German air and land forces would not have found it so easy to defeat their adversaries in 1939 and 1940. Albert Speer, Hitler’s architect and wartime armament minister, would later state that without certain kinds of synthetic fuel made by US firms, Hitler ‘would have never considered invading Poland’. The American historian Bradford Snell agrees, alluding to the controversial role played by Swiss banks during the war, he comments that “the Nazis could have attacked Poland and Russia without the Swiss banks, but not without General Motors.’ Hitler’s military successes were based on a new and extremely mobile form of warfare, the blitzkrieg, consisting of extremely swift and highly synchronized attacks by air and by land. But without the aforementioned American support and without state of the art communications and information technology provided by ITT and IBM, the Fuhrer could only have dreamed of blitzkrieg and blitzsiege (p.37).

Oh by the way, re: Churchill, Johann Hari reviewed a new book that examines his unsavory role in maintaining the British Empire:


As soon as he could, Churchill charged off to take his part in “a lot of jolly little wars against barbarous peoples.” In the Swat valley, now part of Pakistan, he experienced, fleetingly, an instant of doubt. He realized that the local population was fighting back because of “the presence of British troops in lands the local people considered their own,” just as Britain would if she were invaded. But Churchill soon suppressed this thought, deciding instead that they were merely deranged jihadists whose violence was explained by a “strong aboriginal propensity to kill.”

He gladly took part in raids that laid waste to whole valleys, writing: “We proceeded systematically, village by village, and we destroyed the houses, filled up the wells, blew down the towers, cut down the shady trees, burned the crops and broke the reservoirs in punitive devastation.” He then sped off to help reconquer the Sudan, where he bragged that he personally shot at least three “savages.”

The young Churchill charged through imperial atrocities, defending each in turn. When the first concentration camps were built in South Africa, he said they produced “the minimum of suffering” possible. At least 115,000 people were swept into them and 14,000 died, but he wrote only of his “irritation that kaffirs should be allowed to fire on white men.” Later, he boasted of his experiences. “That was before war degenerated,” he said. “It was great fun galloping about.”

After being elected to Parliament in 1900, he demanded a rolling program of more conquests, based on his belief that “the Aryan stock is bound to triumph.” As war secretary and then colonial secretary in the 1920s, he unleashed the notorious Black and Tans on Ireland’s Catholics, to burn homes and beat civilians. When the Kurds rebelled against British rule in Iraq, he said: “I am strongly in favor of using poisoned gas against uncivilized tribes.” It “would spread a lively terror.” (Strangely, Toye doesn’t quote this.)

Of course, it’s easy to dismiss any criticism of these actions as anachronistic. Didn’t everybody in Britain think that way then? One of the most striking findings of Toye’s research is that they really didn’t: even at the time, Churchill was seen as standing at the most brutal and brutish end of the British imperialist spectrum. This was clearest in his attitude to India. When Gandhi began his campaign of peaceful resistance, Churchill raged that he “ought to be lain bound hand and foot at the gates of Delhi and then trampled on by an enormous elephant with the new Viceroy seated on its back.” He later added: “I hate Indians. They are a beastly people with a beastly religion.”

This hatred killed. In 1943, to give just one example, a famine broke out in Bengal, caused, as the Nobel Prize-winning economist Amartya Sen has proven, by British mismanagement. To the horror of many of his colleagues, Churchill raged that it was their own fault for “breeding like rabbits” and refused to offer any aid for months while hundreds of thousands died.

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