Voline Archive
Written: 1947.
Source: RevoltLib.com.
Transcription/Markup: Andy Carloff
Online Source: RevoltLib.com; 2021
Our principal task herein is to examine and establish, to the extent of our ability, what is unknown or little known about the Russian Revolution.
We begin by emphasizing a fact which, without being ignored, is considered only superficially in the western world. This: In October, 1917, this revolution entered upon wholly new terrain — that of the great Social Revolution. Thus it advanced on a very special route which was totally unexplored.
It follows that the subsequent development of the Revolution assumed an equally new and original character. Therefore, our account will not resemble any of the existing histories of that revolt. Its general appearance, the factors it comprised, its very language, will change, taking on an unaccustomed and singular aspect.
We go on to another fact which is less well known, and which for many readers will be unexpected. In the course of the crises and failures which followed one another up to the revolution of 1917, Bolshevism was not the only conception of how the Social Revolution should be accomplished. Without speaking of the left Social Revolutionary doctrine, resembling Bolshevism in its political, authoritarian, statist, and centralist character, nor of several other small similar currents, a second fundamental idea, likewise envisaging a full and integral social revolution, took shape and spread among the revolutionary circles and also among the working masses; this was the Anarchist idea.
Its influence, very weak at first, increased as events widened in scope. By the end of 1918 this influence had become such that the Bolsheviks, who did not allow any criticism, nor any contradiction nor opposition — were seriously disturbed. From 1919 until the end of 1921, they had to engage in a severe struggle with the progress of this idea: a struggle at least as long and as bitter as that against reaction.
We underline at this point a third fact which also is not sufficiently known: Bolshevism in power combated the Anarchist and Anarcho-Syndicalist ideas and movements not on the grounds of ideological or concrete experience, not by means of an open and honest struggle, but with the same methods of repression that it had employed against reaction: methods of pure violence. It began by brutally closing the centers of the libertarian organizations, by prohibiting all Anarchist activity or propaganda. It condemned the masses to not hearing the voices of the Anarchists, and to misunderstanding their program. And when, despite this constraint, the Anarchist idea gained ground, the Bolsheviks passed rapidly to more violent methods, imprisonment, outlawing, killing. Then the unequal struggle between these two tendencies — one in power, the other confronted by power — increased, and became, in certain regions, an actual civil war. In the Ukraine, notably, this state of war lasted more than two years, compelling the Bolsheviki to mobilize all their forces to stifle the Anarchist idea and to wipe out the popular movements inspired by it.
Thus the conflict between the two conceptions of the Social Revolution and, at the same time, between the Bolshevik power and certain movements of the laboring masses, held a highly important place in the events of the period embracing 1919–1921. However, all authors without exception, from the extreme right to the extreme left — we are not speaking of libertarian literature — have passed over this fact in silence. Therefore we are obliged to establish it, to supply all the details, and to draw the reader’s attention to it.
Here two pertinent questions arise:
When, on the eve of the October Revolution, the Bolsheviki rallied an overwhelming majority of popular votes, what was the cause of the important and rapid rise of the Anarchist idea?
What, exactly, was the position of the Anarchists in relation to the Bolsheviks, and why were the latter impelled to fight — and fight violently — this libertarian idea and movement?
In replying to these questions it will be found easy to reveal to the reader the true visage of Bolshevism.
And by comparing the two opposing ideas in action one can understand them better, evaluate their respective worth, discover the reasons for this state of war between the two camps, and, finally, “feel the pulse” of the Revolution after the Bolshevik seizure of power in October, 1917.
Accordingly we will compare, in a rough manner, the two concepts:
The Bolshevik idea was to build, on the ruins of the bourgeois state, a new “Workers’ State” to constitute a “workers’ and peasants’ government,” and to establish a “dictatorship of the proletariat.”
The Anarchist idea [was and] is to transform the economic and social bases of society without having recourse to a political state, to a government, or to a dictatorship of any sort. That is, to achieve the Revolution and resolve its problems not by political or statist means, but by means of natural and free activity, economic and social, of the associations of the workers themselves, after having overthrown the last capitalist government.
To coordinate action, the first conception envisaged a certain political power, organizing the life of the State with the help of the government and its agents and according to formal directives from the “center”.
The other conception conjectured the complete abandonment of political and statist organization; and the utilization of a direct and federative alliance and collaboration of the economic, social, technical, or other agencies (unions, cooperatives, various associations, et cetera) locally, regionally, nationally, internationally; therefore a centralization, not political nor statist, going from the central government to the periphery commanded by it, but economic and technical, following needs and real interests, going from the periphery to the centers, and established in a logical and natural way, according to concrete necessity, without domination or command.
It should be noted how absurd — or biased — is the reproach aimed at the Anarchists that they know only how “to destroy”, and that they have no “positive” constructive ideas, especially when this charge is hurled by those of the “left”. Discussions between the political parties of the extreme left and the Anarchists have always been about the positive and constructive tasks which are to be accomplished after the destruction of the bourgeois State (on which subject everybody is in agreement). What would be the way of building the new society then: statist, centralist, and political, or federalist, a-political, and simply social? Such was always the theme of the controversies between them; an irrefutable proof that the essential preoccupation of the Anarchists was always future construction.
To the thesis of the parties, a political and centralized “transitional” State, the Anarchists opposed theirs: progressive but immediate passage to the economic and federative community. The political parties based their arguments on the social structure left by the centuries and past regimes, and they pretended that this model was compatible with constructive ideas. The Anarchists believed that new construction required, from the beginning, new methods, and they recommended those methods. Whether their thesis was true or false, it proved in any case that they knew clearly what they wanted, and that they had strictly constructive ideas.
As a general rule, an erroneous interpretation — or, more often, one that was deliberately inaccurate — pretended that the libertarian conception implied the absence of all organization. Nothing is farther from the truth. It is a question, not of “organization or non-organization”, but of two different principles of organization.
All revolutions necessarily begin in a more or less spontaneous manner, therefore in a confused, chaotic way. It goes without saying — and the libertarians understood this as well as the others — that if a revolution remains in that primitive stage, it will fail. Immediately after the spontaneous impetus, the principle of organization has to intervene in a revolution as in all other human activity. And it is then that the grave question arises: What should be the manner and basis of this organization?
One school maintains that a central directing group — an “elite” group — ought to be formed to take in hand the whole work, lead it according to its conception, impose the latter on the whole collectivity, establish a government and organize a State, dictate its will to the populace, impose its “laws” by force and violence, combat, suppress, and even eliminate, those who are not in agreement with it.
Their opponents [the Anarchists] consider that such a conception is absurd, contrary to the fundamental principles of human evolution, and, in the last analysis, more than sterile — and harmful to the work undertaken. Naturally, the Anarchists say, it is necessary that society be organized. But this new organization should be done freely, socially, and, certainly, from the bottom. The principle of organization should arise, not from a center created in advance to monopolize the whole and impose itself on it, but — what is exactly the opposite — from all quarters, to lead to points of coordination, natural centers designed to serve all these quarters.
Of course it is necessary that the organizing spirit, that men capable of carrying on organization — the “elite” — should intervene. But, in every place and under all circumstances, all those valuable humans should freely participate in the common work, as true collaborators, and not as dictators. It is necessary that they especially create an example, and employ themselves in grouping, coordinating, organizing, using good will, initiative, and knowledge, and all capacities and aptitudes without dominating, subjugating, or oppressing any one. Such individuals would be true organizers and theirs would constitute a true organization, fertile and solid, because it would be natural, human and effectively progressive. Whereas the other “organization”, imitating that of the old society of oppression and exploitation, and therefore adapted to those two goals — would be sterile and unstable, because it would not conform to the new purposes, and therefore would not be at all progressive.
In fact, it would not contain any element of a new society, inasmuch as it would only alter the appearance of the old. Belonging to an outdated society, obsolete in all respects, and thus impossible as a naturally free and truly human institution, it could only maintain itself by means of new artifices, new deceptions, new violence, new oppression and exploitation. Which inevitably would lead astray, falsify, and endanger the whole revolution. So it is obvious that such an organization will remain unproductive as a motor for the Social Revolution. It can no more serve as a “transitional society” (as the “Communists” pretend), for such a society must necessarily possess at least some of the seeds of that toward which it purports to evolve. And all authoritarian and statist societies possess only residues of the fallen social order.
According to the libertarian thesis, it is the laboring masses themselves who, by means of the various class organizations, factory committees, industrial and agricultural unions, cooperatives, et cetera, federated and centralized on a basis of real needs, should apply themselves everywhere, to solving the problems of waging the Revolution. By their powerful and fertile action, because they are free and conscious, they should coordinate their efforts throughout the whole country. As for the “elite”, their role, according to the libertarians, is to help the masses, enlighten them, teach them, give them necessary advice, impel them to take the initiative, provide them with an example, and support them in their action — but not direct them governmentally.
The libertarians hold that a favorable solution of the problems of the Revolution can result only from the freely and consciously collective and united work of millions of men and women who bring to it and harmonize in it all the variety of their needs and interests, their strength and capacities, their gifts, aptitudes, inclinations, professional knowledge, and understanding. By the natural interplay of their economic, technical, and social organizations, with the help of the “elite” and, in case of need, under the protection of their freely organized armed forces, the laboring masses should, in view of the libertarians, be able to carry the Revolution effectively forward and progressively arrive at the practical achievement of all of its tasks.
The Bolshevik thesis was diametrically opposed to this. In the contention of the Bolsheviki it was the elite — their elite — which, forming a “workers’ government” and establishing a so-called “dictatorship of the proletariat”, should carry out the social transformation and solve its prodigious problems. The masses should aid this elite (the opposite of the libertarian belief that the elite should aid the masses) by faithfully, blindly, mechanically carrying out its plans, decisions, orders, and “laws”. And the armed forces, also in imitation of those of the capitalist countries, likewise should blindly obey the “elite”.
Such is, and remains, the essential difference between the two ideas. Such also were the two opposed conceptions of the Social Revolution at the moment of the Russian upheaval in 1917.
The Bolsheviks, as we have said, didn’t want even to listen to the Anarchists, still less to let them expound their thesis to the masses. Believing themselves in possession of an absolute, indisputable, “scientific” truth, and pretending to have to impose it immediately, they fought and eliminated the libertarian movement by violence from the time the Anarchist idea began to interest the masses — the usual procedure of all dominators, exploiters, and inquisitors.
In October, 1917. the two conceptions entered into conflict, which became increasingly acute, with no compromise possible. Then, for four years, this conflict kept the Bolshevik power on the alert, and played a more and more significant part in the vicissitudes of the Revolution, until the libertarian movement in Russia was completely destroyed by military force at the end of 1921.
Despite this fact, or perhaps because of it, and the lessons that it teaches, it has been carefully killed by the whole political press.