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You are here: Platypus /Archive for category Issue #45

Chris Mansour

Platypus Review 45 | April 2012

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On November 28, 2011, Chris Mansour interviewed Julia Bryan-Wilson, Associate Professor of Modern and Contemporary Art at the University of California

A response to Richard Rubin

Grover Furr

Platypus Review 45 | April 2012

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RICHARD RUBIN ARGUES that “the 1930s were a decade of defeat for the Left.” His essay, “1933,” in the Platypus Review issue on The Decline of the Left in the 20th Century,[1] is an idealist abstraction from real historical events, one founded on an uncritical acceptance of Trotsky as a significant historical thinker and actor and a corresponding Trotskyist caricature of the Soviet Union, Stalin, and Chinese Communism. Consequently, the real history of the Left in the 20th century is absent.

Furr_Efanov

Painted in 1939 V.P. Efanov, 11 x 17 meters (sic) in size, it was titled "Notable People from the Land of the Soviets." It was displayed in the USSR pavilion at the 1939 World's Fair in New York City. It was destroyed during World War II.

The 1930s were, in fact, a decade of historic advance in the USSR, China, and even in the USA. The forces for which the 1930s were a decade of defeat were mainstream bourgeois capitalism, social-democracy, and, of course, Trotskyism.

To say, as Rubin does, “The period 1933–1940 is the last attempt of classical Marxism to rearm itself against the double menace of Stalinism and fascism,” is an atrocious falsehood, a capitulation to the anti-Communist logic of Trotskyism—a logic recognized and embraced since the 1930s by overtly pro-capitalist anti-Communists, who regularly cite Trotskyite historians and their works as “respectable” secondary sources. Trotsky played a vital role in the Revolution of 1917 and an important role in the Russian Civil War, but not after that in the Comintern. Moreover, contra Rubin, Trotsky and Benjamin were not figures “of their time, but also out of their time, figures um neunzehnhundert,” rather these figures, whose deaths coincided in 1940, had no impact on world politics, the class struggle, or the future of the Communist Movement.

“Stalinism” as such never existed. It was simply an epithet that applied to the overwhelming majority of the international Communist Movement that rejected Trotsky and looked to the USSR and the Comintern for leadership in liberating the working class. Some small factions looked towards Trotsky, but these never amounted to anything. Tellingly, Rubin fails to consider what this insignificance implies about Trotsky or Trotskyism.

It was the USSR that “spoke to the utopian possibilities” of Communism. Between 1917 and 1960 the eyes of the world and the hopes of the working classes everywhere were on the USSR. Trotskyism was itself a “menace”—though on an incomparably smaller scale than Nazism.

In the grip of the Trotskyist myth Rubin says, “Trotsky understood Stalinism better [than the Stalinists].” It would be more accurate to say that, “Stalin understood Trotskyism better than the Trotskyists,” as anti-Communism can also assume a “left” disguise. A number of anti-Communist “historians,” such as Robert Conquest, Robert Service, Orlando Figes, Timothy Snyder, Oleg Khlevniuk, Robert Tucker, and Paul Gregory, to name just a few, embraced Trotsky or Trotskyists as allies. In the uniformly anti-Communist field of Soviet history, Trotskyist scholars and journals are respected, even honored.[2]

It is significant that Rubin effaces more recent research into Trotsky’s biography and activities during the 1930s, such as the following:

  • Trotsky’s “bloc” in 1932 and thereafter with the Rights, Zinoviev and Kamenev, and other clandestine oppositional factions, exactly as he was later charged in the Moscow Trials.[3]
  • Leon Sedov’s embrace of the tactic of assassination—in Russian, “terror.” Sedov, Trotsky’s son, was his father’s representative in continental Europe.[4]
  • Trotsky’s collaboration with Germany and Japan.[5]
  • Trotsky’s deliberate lies to his followers in his Bulletin of the Opposition and to the Dewey Commission hearings in 1936.[6]
  • His advocation of Ukrainian independence in May and July 1939 when—coincidentally?—the Nazis and the Polish government were planning to separate Ukraine from the USSR to create a fascist nationalist state.[7]
  • Schemes by both the Finns and the British in December 1939 to January 1940 to invade the USSR and install Trotsky in the “provisional government” to stimulate a civil war.[8]

Of these statements only Trotsky’s alleged collaboration with the Axis is at all controversial. The rest have long been known to serious students of Soviet history. Taken together, the works cited above by Broué, Rogovin, Getty, and Holmström demonstrate that Trotsky’s writings in the 1930s involved falsifications and deception. But who were these lies intended to deceive? His followers, who believed that Trotsky was telling the truth, for example, about the Moscow Trials, paid dearly with their lives in the USSR in 1937–38.

No doubt Rubin is unintentionally correct in saying “…the best Trotskyists would insist that, in over two-thirds of a century since Trotsky’s death, there has been hardly anything deserving the name of Marxist theory.” But then no one but Trotskyists would voice such nonsense.

The era after World War II became the greatest age of anti-imperialist victories in history, exceeding even the period of the American, French, and Haitian revolutions. But Rubin writes, “the real but belated possibility of revolutionary politics was defeated in the 1930s.” This nonsense reflects Trotsky’s economic determinist focus on the industrial West. Trotsky’s, and Rubin’s, theory cannot accommodate the real revolutions in China and Vietnam. The USSR did not decisively turn anti-revolutionary until Khrushchev embraced a demonized interpretation of Stalin that was not only similar to Trotsky’s views, but was in part borrowed from him. Blind to the successes of the Communist Movement after the 1930s, Rubin can see only failure. In reality, we need to learn from both failures and successes.

Few ideas in Marxist history have been so refuted by reality as the theory of “Permanent Revolution.” It amounted to an intelligent, though dogmatic, speculation when Trotsky originated it in the aftermath of 1905. Thereafter Trotsky wrote no more Marxist “theory” worthy of the name. Stalin and Mao certainly did, though of course it would be a serious error for Marxists to be uncritical of them, or of any aspect of the Communist legacy.

Neither Trotsky, who abandoned the working class masses, nor, obviously, the members of the Frankfurt School, who were completely isolated from political struggle, learned the main lesson: it is the working class, in their masses, that make history. Mao and the Chinese Communist Party certainly learned this. Trotsky, because he abandoned the working class masses just as they abandoned him, and the Frankfurt School, because they were completely isolated from political struggle, never understood this. Unlike many Communist leaders—Stalin is a good example—Trotsky was never an organizer of workers. Soviet scholar Robert McNeil noted long ago, “to Trotsky, intellectual capacity meant talent for theoretical treatises.”[9] Between 1905 and August 1917, when he accepted Lenin’s leadership, Trotsky was in political limbo. Once Lenin was gone Trotsky was again ineffectual.

But, for Rubin, Maoism is “a rebellion of sorts against Stalinism that was and is itself hyper-Stalinist.” He effaces the historic contributions of the Chinese Communist Party to the Communist Movement in the 20th century by reducing it to “Stalinism.” He follows Trotsky’s Manichaean view according to which everyone who did not agree with him, Trotsky, was a “Stalinist.”

Rubin admits that his vision “does not partake of Trotsky’s revolutionary optimism,” concluding “the optimism of classical Marxism was once historically justified, but now, alas, is not.” Why call this optimism “Trotsky’s”? Tens of millions of ordinary Communists the world over had such optimism!

In historical retrospect, Trotsky’s view of the inevitability of the “road from capitalism through socialism to Communism,” is more similar to that of Stalin and Mao than it is different from them. By embracing a Trotskyist paradigm of history and of the path to Communism, Rubin has uncritically adopted one version of the Leninist concept that differs in detail only, but not in essence, from that of Stalin and Mao, and—for that matter—with that of Marx and Lenin, too. That version is “socialism,” what Marx called the “lower stage of Communism.”

I suggest that this is the most serious theoretical failure not only of Trotskyism, but of all the Communist movements of the 20th century. Lenin, Stalin, Trotsky, Mao, and all those in their movements were convinced that socialism would be the first stage in the march towards Communism. It was a good guess. But we can now see that it was mistaken. As one saying, reportedly of Cuban origin, runs, “Socialism is the stage between capitalism and capitalism.” Socialism, that is, leads to the reversion to capitalism, despite the best intentions of the best Communists.

Rubin’s Trotskyism asks the reader to accept a myopic view of history. If, for example, the year 1933 “summons up two names,” these would be Hitler and Stalin, not Hitler and Roosevelt. Stalin, along with Lenin and Mao, are the great Communist leaders of the 20th century. By the 1930s Trotsky led clandestine groups within the USSR and a small dissident Communist faction outside it. After the early 1920s Trotsky was no “fiery revolutionary,” but an ineffectual political actor and writer. His attempts at Marxist theory were undermined by his growing obsession with Stalin, who had bested him in the leadership contests of the 1920s. Frustrated, Trotsky came to adopt the anti-Marxist “great man” theory of history, with himself as the “great leader” and Stalin as the “great villain.” It is historically ironic that this stance was essentially no different from the anti-Marxist “cult of personality” around Stalin, which Stalin opposed, though not strongly enough.[10]

In the “Critique of the Gotha Program” Marx outlined a trajectory, one that Lenin adopted, of passing through a “first phase” or “lower stage of Communism,” a.k.a. socialism (ersten Phase der kommunistschen Gesellschaft), which preserves “bourgeois right,” to a “higher stage” (höheren Phase).[11] Stalin and Mao did not “betray” this vision, as Trotsky believed—they achieved it. This path to Communism failed.

Trotsky believed socialism could succeed, though under conditions—advanced industrial capitalism—that did not prevail everywhere. He asserted that the revolution could only be finally successful if one or more industrially advanced capitalist countries also experienced a revolution. Yet, first Stalin, and then Mao, showed that socialism could be attained in one country, through the combination of industrialization, collectivization, and mechanization of agriculture, even if that country had a predominantly agricultural, peasant economy. This, together with their recognition of the primacy of ideology over economic development in the modern world, was Stalin’s and Mao’s contribution to Marxism.

Yet it turns out that socialism does not lead to Communism. Instead it leads back to capitalism. And Communism, that utopian vision, is what the world’s working class needs today as it always has. Marxists—we ourselves and others—must devise a new roadmap of how to create a Communist society once the revolution to overthrow capitalism has been victorious.

We can only do that through joining mass practice with theoretical work informed by an understanding of the history of the Communist Movement of the 20th century. To that end we must abandon the comforting delusion that the problem of how to build Communism has already been solved, whether by Trotsky, by Mao, by Lenin, or by Marx. Today this is the “tradition” that “weighs like a nightmare on the brains of the living.” |P


[1]. Richard Rubin, “1933,” Platypus Review 17 (November 2009). Available online at </2009/11/18/the-decline-of-the-left-in-the-20th-century-1933/>. Also see “The Legacy of Trotskyism” in Platypus Review 38 (August 2011), available online at </2011/08/05/the-legacy-of-trotskyism-2/>.

[2]. See Bernhard Bayerlein’s encomium on Broué on the latter’s death: “Pierre Broué (1926–2005),” Jahrbuch für historische Kommunismusforschung, 2006, 461–63. Bayerlein is a leading German anti-Communist, scholar-propagandist, and falsifier. Broué worked closely with Bayerlein on several research projects. Trotskyist historical journals published by major academic publishers include Revolutionary History and Critique.

[3]. Pierre Broué, “Trotsky et le bloc des oppositions de 1932,” Cahiers Leon Trotsky 5 (1980) 5–37; J. Arch Getty, “Trotsky in Exile: The Founding of the Fourth International,” Soviet Studies 38 No. 1 (January 1986).

[4]. John Costello and Oleg Tsarev, Deadly Illusions (New York: Crown, 1993), 283; Dmitry Volkogonov, Trotsky: The Eternal Revolutionary (New York: The Free Press, 1996), 378–79; Pierre Broué, Léon Sedov: Fils de Trotsky, Victime de Staline (Paris: Editions Ouvrières, 1993), 210–11; Grover Furr, “Evidence of Leon Trotsky’s Collaboration with Germany and Japan,” Cultural Logic (2009): 162–63.

[5]. Furr, “Evidence.”

[6]. Getty, Trotsky in Exile; Sven-Eric Holmström, "New Evidence Concerning the 'Hotel Bristol Question' in the First Moscow Trial of 1936," Cultural Logic (2008).

[7]. Trotsky, “Problem of the Ukraine,” Socialist Appeal (May 9, 1939); Trotsky, “The Independence of the Ukraine and Sectarian Muddleheads” (July 30, 1939) in Writings of Leon Trotsky 1939–40 (New York, 1977) 44–54.

[8]. Talvisota. Kronikka. (Gummerus: Jyväskylä, Helsinki, 1989), 45 and 46; O.V. Vishlev, “Operatsiia Utka,” Nakanune 22 iunia 1941 goda (Moscow: Nauka, 2001), 131–32.

[9]. Robert McNeil, “Trotsky’s Interpretation of Stalin,” Canadian Slavonic Papers 5 (1961): 89.

[10]. See Grover Furr, Khrushchev Lied: The Evidence That Every “Revelation” of Stalin’s (and Beria’s) Crimes in Nikita Khrushchev’s Infamous “Secret Speech” to the 20th Party Congress of the Communist Party of the Soviet Union on February 25, 1956, is Provably False (Kettering, OH: Erythrós Press & Media LLC, 2011), 7–11 and 223–37.

[11]. Marx’s “Critique of the Gotha Program” is available online, along with supplemental texts, at <http://www.marxists.org/archive/marx/works/1875/gotha/>.

David Haack

Platypus Review 45 | April 2012

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In the Eighteenth Brumaire, Marx disagrees with Hegel’s famous quote about history when he writes, “Hegel remarks somewhere that all facts and personages of great importance in world history occur, as it were, twice. He forgot to add: the first time as tragedy, the second as farce…”[1]

Occupy is not a return to the New Left, a farce of the sixties. Usually history becomes codified once the right academic authorities have made their case most palatable to other academic authorities. However, Occupy exasperates this by being a horizontal movement that has avoided so far being pigeonholed by meta-narratives. Occupy is a meeting and molding of older forms of thought, which is why it is so important that it remains open. It marks a paradigm shift that is, even after the eviction of the park, still reshuffling time narratives.

In this piece, “time narrative” is a story about a time period told while this time is present. This is not the story dominant within academia. But it is the story we tell ourselves about ourselves. A dominant narrative about a time is different from an ideology, which would be the dominant belief system of a time. An “alien time narrative” is therefore the story of a past time reinserted out of context into the present as if the two temporal points were continuous, and even though there is a disconnect between the original commentator and present conditions. From the post-World War II years into the first decade of the 21st century, we saw the longest alien time narrative over a period of time. This was a form of narrative warfare that worked so effectively to define the concept of the Left that it constrained the Left from going beyond the discourse it had carved out for itself nearly 30 years before. The discourse of what is known as the “New Left” in part set itself up for this problem by calling itself “new.” Because of its self-proclaimed novelty, it was hard for someone to further claim that they were part of a “new” New Left. New Leftists used the word “new” to try to get beyond what they saw as the politics of the “Old” Left that had evolved before World War II. This break is best exemplified by the Port Huron Statement and American sociologist C. Wright Mills’s essay, “Letter to the New Left” (1960).[2] But by creating this conscious break, this generation of leftists used language that allowed their narrative to be projected decades into the future when the conditions they were addressing no longer existed. One element movements from 1955 to 1975 all shared was a focus on culture and tactics, in addition to a demand for what Richard Rorty has called “a less socially sadistic culture.” While the New Left achieved valuable ends, as these politics dragged on through the ‘80s, ‘90s, and into the ‘00s, it aged into a far less useful set of concepts and into what is now the zombie of the New Left.

The experiences from a vastly different time cover up the incongruencies even within the same subject. During the first decade of the 21st century, anti-war activists compared the Iraq War to the Vietnam War, thus allowing for the continued domination of the narrative of the baby boomers. This nostalgic invocation of experience led to a blind narrative of time-warped empiricism. The slogans of the anti-war movement of the ‘00s avoided allusions to the roots of the war in a permanent war economy. Often the word “economy” was removed, and only the word “war” remained. In this way, discourse from the past helped paint over what is most important: that there is indeed a permanent war economy.

In Capital, Marx tells us that, if left to itself, capitalism will lead to the consolidation of firms until they become larger and larger. The corrosive laws of competition will make life worse (relatively, not absolutely) for the majority. After 1973, with the transition from Keynesian to neoliberal capitalism, from rigid to flexible accumulation, we saw this formula mirrored. A middle class sank into the lower class. The result was that the period of working class “prosperity” was effectively over. A huge global proletariat emerged in what we in the West call “sweatshop labor,” a phenomenon without parallel in the ’60s.[3] While these changes occurred, further action was suppressed by the presence of the alien time narrative of the New Left.

Occupy Wall Street has freed us from the grips of the New Left and the paralysis that has prevented the arrival of a new movement aligned with the present. Occupy presents an opportunity to once again relate to our moment. This has occurred in two intertwined ways: tactics and culture. Culturally, all it took was for the Occupy movement to target Wall Street with populist rhetoric. The movement made the simple complex, and as a result it created a pluralistic and deeply egalitarian space. The simple phrases exemplary of this approach are “Occupy Wall Street!” and “We are the 99 percent.”

These two slogans were enough to end the cultural focus of the last 40 years. A myriad of different sub-narratives appeared under them, awe-inspiring in their multiplicity. Occupy is not just another call for a less socially sadistic culture with the class dimension drained out of the analysis—characteristic of  most of the New Left and the whole period after it. It has an economic and populist focus that has galvanized a cultural shift in America. This could happen because the dam that had kept the alien narrative in place was not strong enough to hold back the weight of the economic recession in addition to Occupy’s novel tactics. Discourse and conditions finally met once again after a 30-year disconnect.

The different tactics aligned with these new conditions created a triangle: time narrative, tactics, and conditions. The tactics were wildly different than what the zombie New Left had supported. Instead of picking a day, getting a permit, and fighting a particular cultural battle (e.g., “End War,” “End Racism”), Occupy did not seek anyone’s permission, thus remaining deliberately illegal. And, despite all odds, people camped out and stayed in one place. This was not a one-day affair, rather it was far more permanent and drastic. It was in no way the same as the temporary college takeovers of the ‘60s or the “People’s Park,” a park re-appropriated from the University of California, Berkeley in 1969. The occupation of Wall Street was fundamentally different. By taking Zuccotti Park, OWS took a space that was open to the public, but owned privately—a great metaphor for neoliberalism right in the heart of the symbolic home of finance capital. In occupying Zucotti Park, OWS protested against finance capital, a kind of capital that has been empowered through the shift from rigid to flexible accumulation. In this way, Occupy is a movement that fits the times and has helped create time narratives that do as well.

Occupy’s openness is also in no way a return to the ’60s. Douglas Miller’s New York Times Op-Ed best expresses what Occupy is not. With the New Left in mind, Miller writes that Occupy’s horizontal process could lead to what he calls “extremists”—insert “Weathermen”—taking over. But the horizontal process does exactly the opposite. It discourages any unpopular faction’s interests or narratives from being pushed through unilaterally and, furthermore, is more clearly worked out than ’60s “direct democracy” was. People involved in the present movement are well aware of the issues from the New Left and understand that their failure then was largely a result of the lack of proper definition and process. From the start, Occupy did not make these mistakes. Occupy set up a system that, by having a clearly defined process, will avoid SDS’s 1969 convention. This is why there is no need for a defining document explaining what Occupy is since this has already been done through praxis and a clearly defined process. Although the ‘70s saw the initial formation of something like a consensus process in response to the splits of the ’60s, this process was never as clearly defined as it is within Occupy.

The Slovenian philosopher, Slavoj Žižek, has written that Occupy has retained a “carnivalistic ’60s element.” On the first day in New York, September 17, this was certainly true, but as Occupy developed it started to lose this carnivalistic element as an overt feature while allowing for this strain of activism to develop internally. By merging with an already more serious and economically focused protest environment, this form of protest politics turned into a comedic release in a populist environment with a different tone to it.

The Occupy movement has, however, retained some elements of the ’60s. These are the things about this era that I, and many others, see as overwhelmingly positive: Occupy continues to see fighting racism, heterocentrism, ageism, sexism, ableism, and cisgender privilege as important battles. In short, Occupy has left behind the negative elements of the alien narrative while upholding, and pushing even further, the positive demands fought for by the New Left.

One form of thought that has had a considerable influence on Occupy is anarchism, but this too has undergone a transformation in and through the Occupy movement. During the last ten years, anarchism has been mainly preoccupied with culture. This focus was an attempt to push politics even further in the direction of what the New Left established. The politics of this counter-cultural anarchism supported small-scale cultural production. Within the movement, anarchism shifted the focus to economic issues, thereby shedding its earlier counter-cultural form. The new focus of this form of anarchism is economic as well as populist. Populist appeals counter the fetishization of small-scale production to create the perfect balance of plurality and focus. This is why anarchism in Occupy did not do what all other politicized counter-cultures do, retract into themselves and shut out outside influence.

There have been some writers on the Left who see anarchism as the primary ethos in Occupy Wall Street. But really it was a coming together of progressive, “leftish,” economic reformism with anarchism that helped shape Occupy in its early days, coupled with David Harvey’s and Henri Lefebvre’s respective views. Marxists and unaffiliated socialists were also part of the movement from the beginning. A dialogue between Marxists and anarchists is as old as the ideologies themselves are, with both originating from post-1789 France. This dialogue is now going through yet another round of mediation and re-negotiation in and through Occupy.

This is why I think it is problematic when I see Marxist or socialist writers in socialist newspapers, or the Platypus Review itself, trying to decide how they can insert their perspectives into Occupy. Their influence is already there, and so is Marx’s analysis. But it simply does not dominate. When socialist papers make the statement that there needs to be a place for Marxism within Occupy, it seems like they are trying to subvert what is at its bottom an essentially plural movement. Occupy is based on a methodological ethos, not ideology. This is essential for the constitution of a new time narrative. Therefore, the Left should not get so caught up on the fact that the word “left” itself is not being used.

After the corporate era ends, and perhaps even after the fall of nation-states, the words “left” and “right” will still be useful since the cultural norms and views shaped by former politics will still be present. The common anarchist “post-ideological” claim that they are neither left nor right does not entirely make sense to me. However, it is possible that this will help clear the ground for a pluralistic reconstruction taking place within Occupy. In the same way that the French Revolution gave us these new terms, “left” and “right,” Occupy may do the same.

After the corporate order falls, we will not reach the end of history. We will not come to something that we can somehow call “history” any more than we can call the period we live in today, history. We will meet new problems, have new ideas, and discover new ways of thinking. All major shifts of a new era take from the preceding era its ideologies and mixes and molds them into something new. Occupy is coming out of an era with material conditions that no longer fit the dominant narrative of struggle. It has answered the Platypus question of when a “significant left” will return, although perhaps not in the way many Marxists are happy with. It is self-evident that Occupy is rooted in ideas associated with what is called the Left. The movement does not identify itself with the term “Left,” but this should not trouble us. Perhaps the term’s abasement will aid in the feeling that something new has come.

It is worth considering Occupy as another major turning point in history. In response, we need to let go of alien narratives and work within the new paradigm shift. Perhaps only now, in and through Occupy, can we free ourselves from the zombie of the New Left. |P


[1]. Karl Marx, The Eighteenth Brumaire of Louis Bonaparte (1852). Available online at <http://www.marxists.org/archive/marx/works/1852/18th-brumaire/>.

[2]. C. Wright Mills, “Letter to the New Left,” New Left Review, I/5 (September–October 1960): 18–23.

[3]. See David Harvey, The Condition of Postmodernity (Malden, MA: Blackwell, 1990).