1920: M.N. Roy (centre, with black tie) with Vladimir Lenin (left) and Maxim Gorky (behind Lenin). An émigré communist party emerged in October 1920 in Soviet Tashkent under Roy’s guidance.
All the arguments employed against Lenin are claims on behalf of a national solution to national oppression. The USC article asserts that Lenin believed that ‘the separation of an oppressed people and its creation of an independent state divided the proletariats of various nations, while a bourgeois multinational state with a ruling nation in command united them.’ But this makes no sense.
If Lenin believed that bourgeois empires united workers, why did he oppose great Russian chauvinism, or even place such importance on the right to self-determination if the former did not divide workers and the latter was required in order to unite them? The article goes on to say that ‘state boundaries do not hinder the international drawing together of the workers of various nations. On the contrary, boundaries signify a respect for equal rights, and a real drawing together is only possible among equals.’
The world has by and large witnessed the end of multinational empires but where is the equality of nations? How does the imposition of different laws, rules and regulations of labour; the creation of separate national labour organisations; the creation of separate economic, social and political circumstances in general – giving rise to different struggles – lead to drawing workers together? Is not the point of the creation of such nations, from the nationalist point of view, that the different classes of the nation are ‘naturally’ to be separate from other nationalities and united within – workers with capitalists etc?
Since when was it possible for unequal nation states to achieve equality, and when did larger states stop imposing their interests on smaller ones, through political interference, economic coercion and war? Is Ukraine not dramatic proof of all of these, by the West as well as Russia? The author appears to recognise this when he writes that ‘modern American capitalism, which is not weighed down by feudal traditions, does not require the incorporation of other peoples into its state borders in order to dominate them.’ As we know, this hasn’t prevented repeated direct military invasion and occupation by it.
The socialist demand for the equality of nations means only the right to independence and not belief in the possibility of real equality between vastly different states. Their drawing together does indeed require the right to separation but rejection of the exercise of such a right can evidence that that this has already happened, to a greater or lesser extent. Ultimately only the removal of the capitalist imperative to accumulate capital can remove the dynamic of antagonism between capitalist states.
In the Draft Theses on National and Colonial Questions for the Second Congress Of The Communist International, Lenin wrote that the 1914-18 war and the imperialists’ actions after it ‘are hastening the collapse of the petty-bourgeois nationalist illusions that nations can live together in peace and equality under capitalism.’
It is claimed in the USC article that the demise of the Tsarist multinational state after the First World War demonstrated the progressiveness of purely national formations, but the Second World War rather exposed the very restricted limits to this. Cold War conflict muted direct war in Europe after World War 2, but even the success of the European Union in muting conflict between the major powers within Europe has not made all states within it equal. The collapse of multinational Yugoslavia was not a progressive event, entailing war, ethnic cleansing and lasting bitterness and conflict. Again, the war in Ukraine demonstrates that nation state independence is no obstacle to the intrusion of the more powerful.
The author opposes what Marx, and subsequently Lenin, considered as progressive tasks: ‘it was unfitting for a workers’ social-democratic party to support even the “progressive” tasks of capitalism on the eve of the First World War, because these tasks were accomplished with steel and blood.’ As Marx said, capitalism had never ‘effected a progress without dragging individuals and people through blood and dirt, through misery and degradation’, but that through its ‘development of the productive powers of man . . . bourgeois industry and commerce create these material conditions of a new world . . .’ K Marx, The Future results of British rule in India, Collected Works Vol 12 p 221 and 222)
The author argues that Lenin’s concept of imperialism meant that ‘capitalism was decaying and that the only way out was through a socialist revolution and the disintegration of multinational and colonial empires. . . In this second period Lenin linked the resolution of the national question in Russia to the victory of the proletarian revolution’ and ‘considered that the peoples of Russia could unite again only in a union of republics with equal rights.’
In the Draft Theses on National and Colonial Questions Lenin wrote at its beginning that ‘In conformity with its fundamental task of combating bourgeois democracy and exposing its falseness and hypocrisy, the Communist Party, as the avowed champion of the proletarian struggle to overthrow the bourgeois yoke, must base its policy, in the national question too, not on abstract and formal principles but, first, on a precise appraisal of the specific historical situation and, primarily, of economic conditions.’
In this document he noted that ‘from these fundamental premises it follows that the Communist International’s entire policy on the national and the colonial questions should rest primarily on a closer union of the proletarians and the working masses of all nations and countries for a joint revolutionary struggle to overthrow the landowners and the bourgeoisie. This union alone will guarantee victory over capitalism, without which the abolition of national oppression and inequality is impossible.’
In 1916, after writing his brochure on imperialism, he wrote against a political opponent – in A Caricature of Marxism – that ‘every sensible worker will “think”: here we have P. Kievsky telling us workers to shout “get out of the colonies”. In other words, we Great-Russian workers must demand from our government that it get out of Mongolia, Turkestan, Persia; English workers must demand that the English Government get out of Egypt, India, Persia, etc.’
‘But does this mean that we proletarians wish to separate ourselves from the Egyptian workers and fellahs, from the Mongolian, Turkestan or Indian workers and peasants? Does it mean that we advise the labouring masses of the colonies to “separate” from the class-conscious European proletariat? Nothing of the kind. Now, as always, we stand and shall continue to stand for the closest association and merging of the class-conscious workers of the advanced countries with the workers, peasants and slaves of all the oppressed countries. We have always advised and shall continue to advise all the oppressed classes in all the oppressed countries, the colonies included, not to separate from us, but to form the closest possible ties and merge with us.’
‘We demand from our governments that they quit the colonies, or, to put it in precise political terms rather than in agitational outcries—that they grant the colonies full freedom of secession, the genuine right to self-determination, and we ourselves are sure to implement this right, and grant this freedom as soon as we capture power. We demand this from existing governments, and will do this when we are the government, not in order to “recommend” secession, but, on the contrary, in order to facilitate and accelerate the democratic association and merging of nations. We shall exert every effort to foster association and merger with the Mongolians, Persians, Indians, Egyptians.’
In June 1920 ‘a precise appraisal of the specific historical situation’ meant that ‘world political developments are of necessity concentrated on a single focus—the struggle of the world bourgeoisie against the Soviet Russian Republic, around which are inevitably grouped, on the one hand, the Soviet movements of the advanced workers in all countries, and, on the other, all the national liberation movements in the colonies and among the oppressed nationalities, who are learning from bitter experience that their only salvation lies in the Soviet system’s victory over world imperialism.’
‘Consequently, one cannot at present confine oneself to a bare recognition or proclamation of the need for closer union between the working people of the various nations; a policy must be pursued that will achieve the closest alliance, with Soviet Russia, of all the national and colonial liberation movements. The form of this alliance should be determined by the degree of development of the communist movement in the proletariat of each country, or of the bourgeois-democratic liberation movement of the workers and peasants in backward countries or among backward nationalities.’
‘Federation is a transitional form to the complete unity of the working people of different nations. The feasibility of federation has already been demonstrated in practice both by the relations between the R.S.F.S.R. and other Soviet Republics . . . In this respect, it is the task of the Communist International to further develop and also to study and test by experience these new federations, which are arising on the basis of the Soviet system and the Soviet movement. In recognising that federation is a transitional form to complete unity, it is necessary to strive for ever closer federal unity . . . ; second, that a close economic alliance between the Soviet republics is necessary, otherwise the productive forces which have been ruined by imperialism cannot be restored and the well-being of the working people cannot be ensured; third, that there is a tendency towards the creation of a single world economy, regulated by the proletariat of all nations as an integral whole and according to a common plan. This tendency has already revealed itself quite clearly under capitalism and is bound to be further developed and consummated under socialism.’
He finishes the draft theses with the statement, that ‘complete victory over capitalism cannot be won unless the proletariat and, following it, the mass of working people in all countries and nations throughout the world voluntarily strive for alliance and unity.’ From all this it is clear that Lenin never departed from the view that the purpose of socialists, including in its national policy, was to create the maximum unity of the working class in its struggle for socialism.
The Ukraine Solidarity Campaign has published an article that usurps the purpose of the demand for national self-determination as argued by Lenin, from one of strengthening the unity of the working class across and between countries to one of supporting the creation of new capitalist states in order to create an (impossible) equality of states; one that somehow leads to working class unity. Internationalism as the unity of the working class regardless of nation has become the equality of nations, the solidarity of nationalisms with the retention of separate states and, by implication, the rights arrogated by them based on claims for the necessity of their existence.
The purpose is clear: to justify the war in Ukraine and the claims of the capitalist Ukrainian state on the subterfuge that these encompass the interests of its workers, which ‘Lenin’s contradictions’ have supposedly helped prevent from being appreciated. It has the merit of recognising that Lenin cannot be summoned in support of Ukraine in the war, thereby undermining the arguments of others who think he can.
Series concluded
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