Foundation of Leninism

THE FOUNDATION OF LENINISM

STALIN

From this theme I take two main questions:

a) the presentation of the question;

b) the liberation movement of the oppressed peoples and the proletarian revolution.

1) The presentation of the question. During the last two decades the national question has undergone a number of very important changes. The national question in the period of the Second International and the national question in the period of Leninism are far from being the same thing. They differ profoundly from each other, not only in their scope, but also in their intrinsic character.

Formerly, the national question was usually confined to a narrow circle of questions, concerning, primarily, "civilized" nationalities. The Irish, the Hungarians, the Poles, the Finns, the Serbs, and several other European nationalities -- that was the circle of unequal peoples in whose destinies the leaders of the Second International were interested. The scores and hundreds of millions of Asian and African peoples who are suffering national opppression in its most savage and cruel form usually remained outside of their field of vision. They hesitated to put white and black, "civilized" and "uncivilized" on the same plane. Two or three meaningless, lukewarm resolutions, which carefully evaded the question of the liberation of the colonies -- that was all the leaders of the Second International could boast of. Now we can say that this duplicity and half-heartedness in dealing with the national question has been brought to an end. Leninism laid bare this crying incongruity, broke down the wall between whites and blacks, between Europeans and Asians, between the "civilized" and "uncivilized" slaves of imperialism, and thus linked the national question with the question of the colonies. The national question was thereby transformed from a particular and internal state problem into a general and international problem, into a world problem of the liberation of the oppressed peoples in the dependent countries and colonies from the yoke of imperialism.

Formerly, the principle of self-determination of nations was usually misinterpreted, and not infrequently it was narrowed down to the idea of the right of nations to autonomy. Certain leaders of the Second International even went so far as to turn the right to self-determination into the right to cultural autonomy, i.e., the right of oppressed nations to have their own cultural institutions, leaving all political power in the hands of the ruling nation. As a consequence, the idea of self-determination stood in danger of being transformed from an instrument for combating annexations into an instrument for justifying them. Now we can say that this confusion has been cleared up. Leninism broadened the conception of self-determination, interpreting it as the right of the oppressed peoples of the dependent countries and colonies to complete secession, as the right of nations to independent existence as states. This precluded the possibility of justifying annexations by interpreting the right to self-determination as the right to autonomy. Thus, the principle of self-determination itself was transformed from an instrument for deceiving the masses, which it undoubtedly was in the hands of the social-chauvinists during the imperialist war, into an instrument for exposing all imperialist aspirations and chauvinist machinations, into an instrument for the political education of the masses in the spirit of internationalism.

Formerly, the question of the oppressed nations was usually regarded as purely a juridical question. Solemn proclamations about "national equality of rights," innumerable declarations about the "equality of nations" -- that was the stock in trade of the parties of the Second International, which glossed over the fact that "equality of nations" under imperialism, where one group of nations (a minority) lives by exploiting another group of nations, is sheer mockery of the oppressed nations. Now we can say that this bourgeois-juridical point of view on the national question has been exposed. Leninism brought the national question down from the lofty heights of high-sounding declarations to solid ground, and declared that pronouncements about the "equality of nations" not backed by the direct support of the proletarian parties for the liberation struggle of the oppressed nations are meaningless and false. In this way the question of the oppressed nations became one of supporting the oppressed nations, of rendering real and continuous assistance to them in their struggle against imperialism for real equality of nations, for their independent existence as states.

Formerly, the national question was regarded from a reformist point of view, as an independent question having no connection with the general question of the power of capital, of the overthrow of imperialism, of the proletarian revolution. It was tacitly assumed that the victory of the proletariat in Europe was possible without a direct alliance with the liberation movement in the colonies, that the national-colonial question could be solved on the quiet, "of its own accord," off the highway of the proletarian revolution, without a revolutionary struggle against imperialism. Now we can say that this anti-revolutionary point of view has been exposed. Leninism has proved, and the imperialist war and the revolution in Russia have confirmed, that the national question can be solved only in connection with and on the basis of the proletarian revolution, and that the road to victory of the revolution in the West lies through the revolutionary alliance with the liberation movement of the colonies and dependent countries against imperialism. The national question is a part of the general question of the proletarian revolution, a part of the question of the dictatorship of the proletariat.

The question is as follows: Are the revolutionary potentialities latent in the revolutionary liberation movement of the oppressed countries already exhausted, or not; and if not, is there any hope, any basis, for utilizing these potentialities for the proletarian revolution, for transforming the dependent and colonial countries from a reserve of the imperialist bourgeoisie into a reserve of the revolutionary proletariat, into an ally of the latter?

Leninism replies to this question in the affirmative, i.e., it recognizes the existence of revolutionary capacities in the national liberation movement of the oppressed countries, and the possibility of using these for overthrowing the common enemy, for overthrowing imperialism. The mechanics of the development of imperialism, the imperialist war and the revolution in Russia wholly confirm the conclusions of Leninism on this score.

Hence the necessity for the proletariat of the "dominant" nations to support -- resolutely and actively to support -- the national liberation movement of the oppressed and dependent peoples.

This does not mean, of course, that the proletariat must support every national movement, everywhere and always, in every individual concrete case. It means that support must be given to such national movements as tend to weaken, to overthrow imperialism, and not to strengthen and preserve it. Cases occur when the national movements in certain oppressed countries come into conflict with the interests of the development of the proletarian movement. In such cases support is, of course, entirely out of the question. The question of the rights of nations is not an isolated, self-sufficient question; it is a part of the general problem of the proletarian revolution, subordinate to the whole, and must be considered from the point of view of the whole. In the forties of the last century Marx supported the national movement of the Poles and the Hungarians and was opposed to the national movement of the Czechs and the South Slavs. Why? Because the Czechs and the South Slavs were then "reactionary nations," "Russian outposts" in Europe, outposts of absolutism; whereas the Poles and the Hungarians were "revolutionary nations," fighting against absolutism. Because support of the national movement of the Czechs and the South Slavs was at that time equivalent to indirect support for tsarism, the most dangerous enemy of the revolutionary movement in Europe.

"The various demands of democracy," writes Lenin, "including self-determination, are not an absolute, but a small part of the general democratic (now: general socialist) world movement. In individual concrete cases, the part may contradict the whole; if so, it must be rejected." (See Vol. XIX, pp. 257-58.)[1]

This is the position in regard to the question of particular national movements, of the possible reactionary character of these movements -- if, of course, they are appraised not from the formal point of view of abstract rights, but concretely, from the point of view of the interests of the revolutionary movement. [1] "The Discussion on Self-Determination Summed Up," July 1916.

The same must be said of the revolutionary character of national movements in general.

The unquestionably revolutionary character of the vast majority of national movements is as relative and peculiar as is the possible reactionary character of certain particular national movements. The revolutionary character of a national movement under the conditions of imperialist oppression does not necessarily presuppose the existence of proletarian elements in the movement, the existence of a revolutionary or a republican programme of the movement, the existence of a democratic basis of the movement. The struggle that the Emir of Afghanistan is waging for the independence of Afghanistan is objectively a revolutionary struggle, despite the monarchist views of the Emir and his associates, for it weakens, disintegrates and undermines imperialism; whereas the struggle waged by such "desperate" democrats and "socialists," "revolutionaries" and republicans as, for example, Kerensky and Tsereteli, Renaudel and Scheidemann, Chernov and Dan, Henderson and Clynes, during the imperialist war was a reactionary struggle, for its result was the embellishment, the strengthening, the victory, of imperialism.

For the same reasons, the struggle that the Egyptian merchants and bourgeois intellectuals are waging for the independence of Egypt is objectively a revolutionary struggle, despite the bourgeois origin and bourgeois title of the leaders of the Egyptian national movement, despite the fact that they are opposed to socialism; whereas the struggle that the British "Labour" government is waging to preserve Egypt's dependent position is for the same reasons a reactionary struggle, despite the proletarian origin and the proletarian title of the members of that government, despite the fact that they are "for" socialism. There is no need to mention the national movement in other, larger, colonial and dependent countries, such as India and China, every step of which along the road to liberation, even if it runs counter to the demands of formal democracy, is a steam-hammer blow at imperialism, i.e., is undoubtedly arevolutionary step.

Lenin was right in saying that the national movement of the oppressed countries should be appraised not from the point of view of formal democracy, but from the point of view of the actual results, as shown by the general balance sheet of the struggle against imperialism, that is to say, "not in isolation, but on a world scale." (See Vol. XIX, p. 257)[1]

2) The liberation movement of the oppressed peoples and the proletarian revolution. In solving the national question Leninism proceeds from the following theses:

a) The world is divided into two camps: the camp of a handful of civilized nations, which possess finance capital and exploit the vast majority of the population of the globe; and the camp of the oppressed and exploited peoples in the colonies and dependent countries, which constitute that majority.

b) The colonies and dependent countries, oppressed and exploited by finance capital, constitute a vast reserve and a very important source of strength for imperialism.

c) The revolutionary struggle of the oppressed peoples in the dependent and colonial countries against imperialism is the only road that leads to their emancipation from oppression and exploitation. [1] Ibid.

d) The most important colonial and dependent countries have already taken the path of the national liberation movement, which cannot but lead to the crisis of world capitalism.

e) The interests of the proletarian movement in the developed countries and of the national liberation movement in the colonies call for the union of these two forms of the revolutionary movement into a common front against the common enemy, against imperialism.

f) The victory of the working class in the developed countries and the liberation of the oppressed peoples from the yoke of imperialism are impossible without the formation and consolidation of a common revolutionary front.

g) The formation of a common revolutionary front is impossible unless the proletariat of the oppressor nations renders direct and determined support to the liberation movement of the oppressed peoples against the imperialism of its "own country," for "no nation can be free if it oppresses other nations." (Engels.)

h) This support implies the upholding, defence and implementation of the slogan of the right of nations to secession, to independent existence as states.

i) Unless this slogan is implemented, the union and collaboration of nations within a single world economic system, which is the material basis for the victory of world socialism, cannot be brought about.

j) This union can only be voluntary, arising on the basis of mutual conhdence and fraternal relations among peoples.

Hence the two sides, the two tendencies in the national question: the tendency towards political emancipation from the shackles of imperialism and towards the formation of an independent national state -- a tendency which arose as a consequence of imperialist oppression and colonial exploitation; and the tendency towards closer economic relations among nations, which arose as a result of the formation of a world market and a world economic system.

"Developing capitalism," says Lenin, "knows two historical tendencies in the national question. First: the awakening of national life and national movements, struggle against all national oppression, creation of national states. Second: development and acceleration of all kinds of intercourse between nations, breakdown of national barriers. creation of the international unity of capital, of economic life in general, of politics, science, etc.

"Both tendencies are a world-wide law of capitalism. The first predominates at the beginning of its development, the second characterizes mature capitalism that is moving towards its transformation into socialist society." (See Vol. XVII, pp. 139-40.)[1]

For imperialism these two tendencies represent irreconcilable contradictions; because imperialism cannot exist without exploiting colonies and forcibly retaining them within the framework of the "integral whole"; because imperialism can bring nations together only by means of annexations and colonial conquest, without which imperialism is, generally speaking, inconceivable.

For communism, on the contrary, these tendencies are but two sides of a single cause -- the cause of the emancipation of the oppressed peoples from the yoke of imperialism; because communism knows that the union of peoples in a single world economic system is possible only on the basis of mutual confidence and voluntary agreement, and that the road to the formation of a voluntary union of peoples lies through the separation of the colonies from the "integral" imperialist "whole," through the transformation of the colonies into in dependent states. [1] "Critical Remarks on the National Question," October-December 1913.

Hence the necessity for a stubborn, continuous and determined struggle against the dominant-nation chauvinism of the "Socialists" of the ruling nations (Britain, France, America, Italy, Japan, etc.), who do not want to fight their imperialist governments, who do not want to support the struggle of the oppressed peoples in "their" colonies for emancipation from oppression, for secession.

Without such a struggle the education of the working class of the ruling nations in the spirit of true internationalism, in the spirit of closer relations with the toiling masses of the dependent countries and colonies, in the spirit of real preparation for the proletarian revolution, is inconceivable. The revolution would not have been victorious in Russia, and Kolchak and Denikin would not have been crushed, had not the Russian proletariat enjoyed the sympathy and support of the oppressed peoples of the former Russian Empire. But to win the sympathy and support of these peoples it had first of all to break the fetters of Russian imperialism and free these peoples from the yoke of national oppression.

Without this it would have been impossible to consolidate Soviet power, to implant real internationalism and to create that remarkable organization for the collaboration of peoples which is called the Union of Soviet Socialist Republics, and which is the living prototype of the future union of peoples in a single world economic system.

Hence the necessity of fighting against the national isolationism, narrow-mindedness and aloofness of the Socialists in the oppressed countries, who do not want to rise above their national parochialism and who do not understand the connection between the liberation movement in their own countries and the proletarian movement in the ruling countries.

Without such a struggle it is inconceivable that the proletariat of the oppressed nations can maintain an independent policy and its class solidarity with the proletariat of the ruling countries in the fight for the overthrow of the common enemy, in the fight for the overthrow of imperialism.

Without such a struggle, internationalism would be impossible.

Such is the way in which the toiling masses of the dominant and the oppressed nations must be educated in the spirit of revolutionary internationalism.

Here is what Lenin says about this twofold task of communism in educating the workers in the spirit of internationalism:

"Can such education . . . be concretely identical in great, oppressing nations and in small, oppressed nations, in annexing nations and in annexed nations?

"Obviously not. The way to the one goal -- to complete equality, to the closest relations and the subsequent amalgamation of all nations -- obviously proceeds here by different routes in each concrete case; in the same way, let us say, as the route to a point in the middle of a given page lies towards the left from one edge and towards the right from the opposite edge. If a Social-Democrat belonging to a great, oppressing, annexing nation, while advocating the amalgamation of nations in general, were to forget even for one moment that 'his' Nicholas II, 'his' Wilhelm, George, Poincaré, etc., also stands for amalgamation with small nations (by means of annexations) -- Nicholas II being for 'amalgamation' with Galicia, Wilhelm II for 'amalgamation' with Belgium, etc. -- such a Social-Democrat would be a ridiculous doctrinaire in theory and an abettor of imperialism in practice.

"The weight of emphasis in the internationalist education of the workers in the oppressing countries must necessarily consist in their advocating and upholding freedom of secession for oppressed countries. Without this there can be no internationalism. It is our right and duty to treat every Social-Democrat of an oppressing nation who fails to conduct such propaganda as an imperialist and a scoundrel. This is an absolute demand, even if the chance of secession being possible and 'feasible' before the introduction of socialism be only one in a thousand. . . .

"On the other hand, a Social-Democrat belonging to a small nation must emphasize in his agitation the second word of our general formula: 'voluntary union ' of nations, He may, without violating his duties as an internationalist, be in favour of either the political independence of his nation or its inclusion in a neighbouring state X, Y, Z, etc. But in all cases he must fight againstsmall-nation narrow-mindedness, isolationism and aloofness, he must fight for the recognition of the whole and the general, for the subordination of the interests of the particular to the interests of the general.
"People who have not gone thoroughly into the question think there is a 'contradiction' in Social-Democrats of oppressing nations insisting on 'freedom of secession,' while Social-Democrats of oppressed nations insist on 'freedom of union.' However, a little reflection will show that there is not, and cannot be, any other road leading from the given situation to internationalism and the amalgamation of nations, any other road to this goal." (See Vol. XIX, pp. 261-62.)[1]