This year is the centennial of two revolutions in Russia: one in which the people toppled the Tsar and another in which the Bolsheviks seized state power. Within twenty years, the Bolsheviks had executed or imprisoned most of those who carried out the revolution. Today, as the hashtag #1917live trends on twitter, we should remember the #1917undead, the anarchists who strove to warn humanity that statist paths towards social change will never bring us to freedom. Some of them, like Fanya and Aron Baron, were murdered in cold blood by authoritarian communists in the Soviet Union. Others managed to survive, betrayed by their supposed comrades, to witness the totalitarian results of the Bolshevik coup. Their voices cry out to us today from the grave. Let’s listen.
Marx, Engels, Lenin, and Stalin had sought total centralized power in the name of the proletariat, promising that this was a step towards the “withering away” of the state. From this historical vantage point, their cynical efforts to blot out any model for social change besides the tyranny of state capitalism are clear enough; if it is still difficult to envision what anarchist revolution might look like on a massive scale, we can blame those who systematically exterminated anarchists in the name of socialism. Being the foremost opponents of tyranny, the anarchists were among the first victims of Soviet prisons and firing squads. Emma Goldman, Alexander Berkman, and many others tried to warn the world of the horrors of Lenin and Stalin, but most people only learned about the gulag archipelago much later from Aleksandr Solzenhitsyn.
Although Bakunin passed away more than 40 years before the Russian Revolution, he predicted exactly what would come of Marx’s authoritarian prescriptions for socialism. Those who attempt to excuse Marx, suggesting that Lenin failed to apply his instructions correctly, should take note that Bakunin saw the tragedies of 1917 coming a half century in advance.
Scrutinizing Marx’s conduct in the revolutionary struggles of the 19th century, rather than the books he wrote, we can see today what Bakunin saw then. Marx began his career in the 1840s by attempting to form revolutionary cabals, then purging everyone who did not toe his ideological line—especially working class thinkers like Wilhelm Weitling and Pierre-Joseph Proudhon who were more suspicious of the state than he was. Marx mocked Bakunin for attempting to foment an uprising in Lyons in 1870, though it was precisely the absence of other revolutionary footholds in France that doomed the Paris Commune in 1871. During the Paris Commune, Marx sent Elisabeth Dmitrieff, a twenty-year-old with no experience, to assume control of women’s organizing in Paris, intending to supplant organizers like Louise Michel who had been active for decades. (After the Commune, Dmitrieff disappeared from radical politics, a casualty of authoritarian burnout.) After the Commune fell, Marx took advantage of the fact that the participants—most of whom did not subscribe to his politics—were slaughtered or in hiding to speak on their behalf, announcing that the Commune confirmed all of his theories. In the First International, Marx passed unpopular resolutions in closed-door meetings while the opposition were imprisoned or in exile, rigged majorities at the congresses, and finally attempted to kill off the organization entirely by moving its headquarters to New York when it became clear he could not control it. (Although most historians pass over this, the International survived for several more years as a topless federation run on anarchist principles, whereas the Marxist splinter group became immediately moribund.) Afterwards, from the safety of his study in London, Marx continued to mock Bakunin and others who risked their lives in uprisings while emphasizing that workers should join political parties and subject themselves to party leadership. Marx was no enemy of state oppression.
With the 20th century behind us, Bakunin appears to us as the Cassandra of the 19th century, warning us against the butcheries, betrayals, and gulags to come. Whatever his own shortcomings, he remains a voice from the grave, urging us to beware of anyone who proposes that the state could render us equal or give us freedom.
“Liberty without socialism is privilege, injustice; socialism without liberty is slavery and brutality.”
“I hate Communism because it is the negation of liberty and because humanity is for me unthinkable without liberty. I am not a Communist, because Communism concentrates and swallows up in itself for the benefit of the State all the forces of society, because it inevitably leads to the concentration of property in the hands of the State, whereas I want the abolition of the State, the final eradication of the principle of authority and the patronage proper to the State, which under the pretext of moralizing and civilizing men has hitherto only enslaved, persecuted, exploited and corrupted them. I want to see society and collective or social property organized from below upwards, by way of free association, not from above downwards, by means of any kind of authority whatsoever.”
— addressing the League of Peace and Freedom, September 1868
Leon Trotsky himself deserves no tears from those who love freedom, egalitarianism, and human decency, as he personally oversaw the butchery of countless thousands of anarchists and other rebels in the course of the Bolshevik conquest of power. But early in his career, before he joined the Bolsheviks, he foresaw presciently exactly how Stalinism would arise from Lenin’s approach—how the party would substitute its own conquest of power for the proletariat, and a ruthless dictator then substitute himself for the party. The All-Russian Congress of Food Industry Workers later confirmed this in March 1920, on the basis of experience: “The so-called dictatorship of the proletariat is really the dictatorship over the proletariat by the party and even by individual persons.”
Despite this foresight, Trotsky still joined the Bolsheviks as a consequence of their apparent success in the revolution. When Stalin’s lackeys butchered Trotsky with an icepick, it was poetic justice. Trostsky died because he failed to heed his own insights, and above all because he broke solidarity with other foes of capitalism. He died because, like so many after him, he substituted pragmatism for principles, believing it would be more expedient to go rapidly in the wrong direction than to proceed slowly towards genuine liberation.
We can hardly remember him as a tragic figure, as millions suffered at his hands—but we can take his example as a cautionary tale.
“In the internal politics of the Party these methods lead, as we shall see, to the Party organization “substituting” itself for the Party, the Central Committee substituting itself for the Party organization, and finally the dictator substituting himself for the Central Committee.”
Peter Kropotkin was an old man by the time of the 1917 revolution. Desiring to legitimize Bolshevik authority with the reputation of a universally respected anarchist, Lenin maintained cordial relations with Kropotkin; Bolshevik propagandists took advantage of this to publicize the lie that Kropotkin was more or less in favor of the Bolshevik program. In fact, Kropotkin opposed their authoritarian program, as he made clear in a series of statements and protests. Far from endorsing Lenin’s seizure of state power, Kropotkin is quoted as saying “Revolutionaries have had ideals. Lenin has none. He is a madman, an immolator, wishful of burning, and slaughter, and sacrificing.”
Kropotkin’s funeral, on February 13, 1921, was arguably the last anarchist demonstration in Russia until the fall of the Soviet Union. Alexander Berkman and Emma Goldman and many other prominent anarchists participated. They managed to exert enough pressure on the Bolshevik authorities to compel them to release seven anarchist prisoners for the day; the Bolsheviks claimed they that would have released more but the others supposedly refused to leave prison. Victor Serge recounts how Aaron Baron, one of the anarchists who was temporarily released, addressed the mourners from Kropotkin’s graveside before vanishing forever into the jaws of the Soviet carceral system.
“Is there really no one around you to remind your comrades and to persuade them that such measures represent a return to the worst period of the Middle Ages and religious wars, and are undeserving of people who have taken it upon themselves to create a future society on communist principles? Whoever holds dear the future of communism cannot embark upon such measures.”
— Letter to Lenin, December 21, 1920
After seven years in the Tsar’s prisons, Makhno was released from prison by the upheavals of 1917. He eventually became a leader in the anarchist forces that fought in turn against Ukrainian Nationalists, German and Austro-German occupiers, the reactionary Russian White Army, the Soviet Red Army, and various Ukrainian warlords in order to open a space in which anarchist collective experiments could take place. Makhno and his comrades repeatedly bore the brunt of the White Army attacks, while Trotsky alternated attacking them with the Red Army and signing treaties with them when the Soviets needed them to keep the Whites at bay. On November 26, 1920, a few days after Makhno had helped to definitively defeat the White Army, the Red Army summoned him and his comrades to a conference. Makhno did not go; everyone who did was summarily killed.
Authoritarian socialists have expended rivers of ink attempting to discredit Makhno and those who fought at his side in order to excuse this cold-blooded betrayal and murder. They accuse Makhno of authoritarianism in hopes of justifying a far more authoritarian state. They suggest that his struggle contributed nothing to the liberation of the proletariat, when in fact he was struggling against those who ruined and discredited the notion of revolution while ensuring that Russian workers would remain in subjugation for at least a century more.
Makhno and his comrades surely were not perfect; Emma Goldman records that some Russian anarchists questioned the anarchist credentials of the Ukrainian uprising. But history is written by the victors: there is so little information about Makhno’s achievements precisely because the Bolsheviks and other reactionaries sought to erase them from the historical record (just as a few Ukrainian nationalists have recently sought to appropriate and distort them). Fortunately, we can still read statements from the Makhnovist rebels in their own words describing their values and goals, and historical accounts from participants such as Peter Arshinov.
“State-socialists of all denominations, including Bolsheviks, are busy swapping the names of bourgeois rule with those of their own invention, while leaving its structure essentially unchanged. They are therefore trying to salvage the Master/Slave relationship with all its contradictions…
“While a bourgeois government strings a revolutionary up on the gallows, socialist or bolshevik-communist governments will creep up and strangle him in his sleep or kill him by trickery. Both acts are depraved. But the socialists are more depraved because of their methods.
“Government power will never let workers tread the road to freedom; it is the instrument of the lazy who want to dominate others, and it does not matter if the power is in the hand of the bourgeois, the socialists or the Bolsheviks, it is degrading. There is no government without teeth, teeth to tear any man who longs for a free and just life.”
After serving a decade in prison under the Tsar, Lev Chernyi was released in 1917 and participated passionately in anarchist organizing. On March 5, 1918, foreseeing the wave of attacks the Bolsheviks were about to launch against anarchist organizing in Moscow, Chernyi denounced the Bolshevik government, arguing that it was essential to paralyze the mechanisms of government itself. In April 1918, the Soviet secret police raided anarchist social centers around Moscow, gunning down at least forty people and arresting many more. The Bolsheviks claimed that the anarchists were engaged in “banditry” on account of their efforts to redistribute wealth and set up social centers around the city—accusing them of precisely the same activities that the Soviet government was carrying out on a much larger scale.
Chernyi was later captured and charged with counterfeiting in order to discredit him and take him off the streets. In August 1921, an official report announced that Chernyi and nine other “anarchist bandits” had been shot without hearing or trial. The authorities refused to release his body, leading many to conclude that Chernyi had actually been tortured to death.
After seven years in exile from Tsarist Russia, Fanya Baron returned to her homeland in 1917 to organize alongside other anarchists for social liberation. Within four years, she had been imprisoned and murdered by the Soviet secret police.
“Fanya Baron was of the type of Russian woman completely consecrated to the cause of humanity. While in America she gave all her spare time and a goodly part of her meagre earnings in a factory to further Anarchist propaganda. Years afterward, when I met her in Kharkov, her zeal and devotion had become intensified by the persecution she and her comrades had endured since their return to Russia. She possessed unbounded courage and a generous spirit. She could perform the most difficult task and deprive herself of the last piece of bread with grace and utter selflessness. Under harrowing conditions of travel, Fanya went up and down the Ukraina to spread the Nabat, organize the workers and peasants, or bring help and succour to her imprisoned comrades. She was one of the victims of the Butyrki raid, when she had been dragged by her hair and badly beaten. After her escape from the Ryazan prison she tramped on foot to Moscow, where she arrived in tatters and penniless. It was her desperate condition which drove her to seek shelter with her husband’s brother, at whose house she was discovered by the Tcheka. This big-hearted woman, who had served the Social Revolution all her life, was done to, death by the people who pretended to be the advance guard of revolution. Not content with the crime of killing Fanya Baron, the Soviet Government put the stigma of banditism on the memory of their dead victim.”
-Emma Goldman, My Further Disillusionment in Russia
“September 30. — With bowed heart I seek a familiar bench in the park. Here little Fanya sat at my side. Her face was turned to the sun, her whole being radiant with idealism. Her silvery laughter rang with the joy of youth and life, but I trembled for her safety at every approaching step. “Do not fear,” she kept reassuring me, ‘no one will know me in my peasant disguise.’
“Now she is dead. Executed yesterday by the Tcheka as a ‘bandit.’”
-Alexander Berkman, “The Bolshevik Myth”
Kropotkin dying of hunger,
Berkman by his own hand,
Fanny Baron biting her executioners,
Mahkno in the odor of calumny,
Trotsky, too, I suppose, passionately, after his fashion.
Do you remember?
What is it all for, this poetry,
This bundle of accomplishment
Put together with so much pain?
— Kenneth Rexroth, “August 22, 1939,” written on the anniversary of the murder of Nicola Sacco and Bartolomeo Vanzetti.
A Jewish exile from the Ukraine, Aron Baron organized with the Industrial Workers of the World and worked with Lucy Parsons in the United States before returning to revolutionary Russia. He fought alongside Nestor Makhno and edited the anarchist paper Nabat. After two decades of harassment, arrests, imprisonment, and internal exile, he was shot on August 12, 1937 in Tobolsk along with many other anarchists, including Prokop Evdokimovich Budakov, Zinaida Alekseevna Budakova, Avram Venetsky, Ivan Golovchanskii, Vsevolod Grigorievich Denisov, Nikolai Desyatkov, Ivan Dudarin, Andrei Zolotarev, Andrei Pavlovich Kislitsin, Alexander Pastukhov, Anna Aronovna Sangorodetskaya, Mikhail G. Tvelnev, Vladimir Khudolei-Gradin, Yuri I. Hometovsky-Izgodin, and Nahum Aaronovch Eppelbaum.
The Kronstadt Rebels
In February 1921, in response to Soviet crackdowns on labor organizing and peasants’ autonomy, the crews of two Russian battleships stationed at the island naval fortress of Kronstadt held an emergency meeting. Many of these were the same sailors who had been on the front lines of the revolution of 1917. They agreed on fifteen demands, and Kronstadt rose in revolt against the Soviet authorities.
The Bolsheviks attempted to portray the rising as the work of foreign reactionaries. Read their demands for yourself and decide whether this was the work of counter-revolutionary capitalists:
- Immediate new elections to the Soviets; the present Soviets no longer express the wishes of the workers and peasants. The new elections should be held by secret ballot, and should be preceded by free electoral propaganda for all workers and peasants before the elections.
- Freedom of speech and of the press for workers and peasants, for the Anarchists, and for the Left Socialist parties.
- The right of assembly, and freedom for trade union and peasant associations.
- The organization, at the latest on March 10, 1921, of a Conference of non-Party workers, soldiers, and sailors of Petrograd, Kronstadt, and the Petrograd District.
- The liberation of all political prisoners of the Socialist parties, and of all imprisoned workers and peasants, soldiers, and sailors belonging to working class and peasant organizations.
- The election of a commission to look into the dossiers of all those detained in prisons and concentration camps.
- The abolition of all political sections in the armed forces; no political party should have privileges for the propagation of its ideas, or receive State subsidies to this end. In place of the political section, various cultural groups should be set up, deriving resources from the State.
- The immediate abolition of the militia detachments set up between towns and countryside.
- The equalization of rations for all workers, except those engaged in dangerous or unhealthy jobs.
- The abolition of Party combat detachments in all military groups; the abolition of Party guards in factories and enterprises. If guards are required, they should be nominated, taking into account the views of the workers.
- The granting to the peasants of freedom of action on their own soil, and of the right to own cattle, provided they look after them themselves and do not employ hired labor.
- We request that all military units and officer trainee groups associate themselves with this resolution.
- We demand that the Press give proper publicity to this resolution.
- We demand the institution of mobile workers’ control groups.
- We demand that handicraft production be authorized, provided it does not utilize wage labor.
Two weeks later, on the 50-year anniversary of the Paris Commune, 60,000 Red Army troops captured Kronstadt, killing and imprisoning thousands. Just as the bourgeois republic that came to power in France in 1870 stabilized its reign by slaughtering the rebels of the Paris Commune, the Bolsheviks stabilized their reactionary seizure of the Russian revolution with the bloodbath at Kronstadt.
Apologists for the Bolsheviks have argued that it was necessary to slaughter the Kronstadt rebels to consolidate power for the Soviet state; perhaps so, but that is no argument for any state! If it was admirable and appropriate for the Kronstadt sailors to rise against the Tsar, it was equally admirable and appropriate for them to rise against the new tyrants.
The failure of the Kronstadt uprising is above all a lesson in solidarity: if the Kronstadt rebels had risen up in April 1918 when the Bolsheviks were carrying out their first attacks against anarchists in Moscow, the Bolsheviks might not have had a firm enough grip on state power to defeat them. What is done to the least of us will be done to all of us. This is why solidarity is such an important value to anarchists.
Alexander Berkman, an anarchist who served 14 years in prison in the US for an act of vengeance against the union-busting industrialist Henry Clay Frick, set out enthusiastically for Russia after the Bolshevik revolution, only to discover that the state was just as authoritarian under Lenin as it had been under the Tsar. He was fortunate to escape alive. He summarized his experiences in The Bolshevik Myth, and also assisted with Letters from Russian Prisons, documenting Bolshevik oppression.
“Grey are the passing days. One by one the embers of hope have died out. Terror and despotism have crushed the life born in October. The slogans of the Revolution are forsworn, its ideals stifled in the blood of the people. The breath of yesterday is dooming millions to death; the shadow of today hangs like a black pall over the country. Dictatorship is trampling the masses under foot. The Revolution is dead; its spirit cries in the wilderness… I have decided to leave Russia.”
— Berkman’s diary, 1922
Emma Goldman shared Alexander Berkman’s enthusiasm for the initial apparent triumph of the October Revolution1 and his dismay at its dismal results. She traveled with him to Russia, witnessed the first years of the revolution firsthand, and afterwards shared his conviction that Bolshevik authoritarianism was responsible for the results.
“Lenin had very little concern in the Revolution… Communism to him was a very remote thing. The centralized political State was Lenin’s deity, to which everything else was to be sacrificed. Someone said that Lenin would sacrifice the Revolution to save Russia. Lenin’s policies, however, have proven that he was willing to sacrifice both the Revolution and the country, or at least part of the latter, in order to realize his political scheme with what was left of Russia.”
— Afterword, My Disillusionment in Russia
Malatesta began his career as a revolutionary in Italy in the 1870s, working with Bakunin within the famously insurrectionist Italian section of the First International—arguably the first properly anarchist movement on record. From the start, he opposed statist models for social change, having seen how republican nationalism had only brought a new regime to power in Italy and reinforced existing social inequalities. He went to jail and prison again and again in the course of his efforts to open the way to freedom.
In the 1880s, when Malatesta’s former comrade Andrea Costa renounced anarchism, entered the Italian Parliament, and set out to convince the movement that electoral politics were the best way to seek social change, Malatesta sneaked back into Italy, despite facing a variety of unresolved charges in his homeland, and challenged Costa to a public debate. Costa attempted to weasel his way out of it, but was ultimately compelled to meet with Malatesta, then fled the city after being trounced in the discussion. Having won the argument, Malatesta went directly to jail.
Later, after escaping Italy concealed in a box of sewing machines, surviving an assassination attempt in New Jersey, and organizing one clandestine newspaper and uprising after another, Malatesta witnessed the 1917 revolution and the mass defection of anarchists to the Communist Party when the state communist model suddenly appeared more “effective” and “pragmatic.” If not for these wrongheaded conversions, there might still have been hope for emancipatory revolutions in the 20th century.
“The Bolsheviks are merely marxists who have remained honest, conscientious marxists, unlike their teachers and models, the likes of Guesde, Plekhanov, Hyndman, Scheidemann, Noske, etc., whose fate you know. We respect their sincerity, we admire their energy, but, just as we have never seen eye to eye with them in theoretical matters, so we could not align ourselves with them when they make the transition from theory to practice.
“In reality, what we have is the dictatorship of one party, or rather, of one party’s leaders: a genuine dictatorship, with its decrees, its penal sanctions, its henchmen and, above all, its armed forces which are at present also deployed in the defense of the revolution against its external enemies, but which will tomorrow be used to impose the dictators’ will upon the workers, to apply a brake on revolution, to consolidate the new interests in the process of emerging and protect a new privileged class against the masses.
“General Bonaparte was another one who helped defend the French Revolution against the European reaction, but in defending it, he strangled the life out of it. Lenin, Trotsky and their comrades are assuredly sincere revolutionaries (…)—but they are preparing the governmental structures which those who will come after them will utilize to exploit the Revolution and do it to death. They will be the first victims of their methods and I am afraid that the Revolution will go under with them.
“History repeats itself: mutatis mutandis, it was Robespierre’s dictatorship that brought Robespierre to the guillotine and paved the way for Napoleon.”
— Errico Malatesta, letter to Luigi Fabbri, July 30, 1919
“It seems unbelievable that even today, after everything that has happened & is happening in Russia, there are people who still imagine that the difference between socialists & anarchists is only that of wanting revolution gradually or quickly.”
— Errico Malatesta, Umanita Nova, September 3, 1921
Victor Serge started adulthood as an anarchist. However, after the Bolshevik seizure of power, he joined the Party and served them as a journalist, dutifully excusing the imprisonment of honest anarchists, the butchery of the Kronstadt rebels, and many other steps in the Bolshevik counterrevolution. In this regard, he is an example of the millions of rebels and common laborers shifted their allegiance from anarchists to statists after the apparent victory of the Bolsheviks in Russia.
How did it work out for Serge? A few years later, he was expelled from the Communist Party, thrown in jail, sentenced to internal exile, and in the end barely managed to escape the Soviet Union with his life. Had he remained faithful to his anarchist politics, he might have saved himself a lot of grief—and above all, he would not have been complicit in setting the stage for the slaughter and imprisonment of millions.
Peter Arshinov participated in the anarchist uprising in the Ukraine alongside Nestor Makhno between 1919 and 1921, at which point he narrowly escaped the Bolshevik counterrevolution with his life. Fleeing west into Germany, he authored the History of the Makhnovist Movement (1918–1921). He also co-authored the “Organizational Platform of the Libertarian Communists.” Eventually, he renounced anarchism and returned to the Soviet Union to join the Communist Party, only to be purged and executed. If not even the original Bolsheviks were safe from Stalin’s Terror, it was foolish to imagine a former anarchist might be.
Once the Bolshevik Terror was underway, it became increasingly difficult to get information about what was happening to anarchists and other rebels behind the borders of the Soviet Union. Fedor Mochanovsky was one of countless anarchists who vanished in the course of this repression. By 1928, the Soviet authorities had moved Mochanovsky from the Butyrka prison in order to cut off international support, effectively disappearing him. He almost certainly died in the hands of the Stalinist state.
“In 1918 the Bolshevists organized an anti-anarchist front to seek the destruction of the anarchists in Russia. Throughout the land and in every sphere of life across the territory of the soviet republic, they took up arms against the anarchists. They shut down their presses and their literature. They shut down anarchist clubs and bookshops. They resorted to all sorts of means in order to undo the organization of their congresses and they arrested the anarchists. And when the opportunity presented itself, they shot them down on one pretext or another.”
Near the end of his life, Max Nettlau, one of the greatest historians of the classical anarchist movement, having witnessed the Bolshevik victory and the subsequent nightmares of Leninism and Stalinism, summarized the essence of Marx’s political incoherence in a letter to a friend. This little-known excerpt casts considerable light on the contradictions within Marx’s thought, which have been the cause of so much misfortune:
I call Marx “triple-faced,” because with his particularly grasping spirit he laid a claim on exactly three tactics and his originality no doubt resides in these pan-grasping gests. He encouraged electoral socialism, the conquest of parliaments, social democracy and, though he often sneered at it, the People’s State and State Socialism. He encouraged revolutionary dictatorship. He encouraged simple confidence and abiding, letting “evolution” do the work, self-reduction, almost self-evaporation of the capitalists until the pyramid tumbled over by mathematical laws of his own growth, as if triangular bodies automatically turned somersaults. He copied the first tactics from Louis Blanc, the second from Blanqui, whilst the third correspond to his feeling of being somehow the economic dictator of the universe, as Hegel had been its spiritual dictator. His grasping went further. He hated instinctively libertarian thought and tried to destroy the free thinkers wherever he met them, from Feuerbach and Max Stirner to Proudhon, Bakunin and others. But he wished to add the essence of their teaching as spoils to his other borrowed feathers, and so he relegated at the end of days, after all dictatorship, the prospect of a Stateless, an Anarchist world. The Economic Cagliostro hunted thus with all hounds and ran with all hares, and imposed thus—and his followers after him—an incredible confusion on socialism which, almost a century after 1844, has not yet ended. The social-democrats pray by him; the dictatorial socialist swear by him; the evolutionary socialists sit still and listen to hear evolution evolve, as others listen to the growing of the grass; and some very frugal people drink weak tea and are glad, that at the end of days by Marx’s ipse dixit Anarchy will at last be permitted to unfold. Marx has been like a blight that creeps in and kills everything it touches to European socialism, an immense power for evil, numbing self-thought, insinuating false confidence, stirring up animosity, hatred, absolute intolerance, beginning with his own arrogant literary squabbles and leading to inter-murdering socialism as in Russia, since 1917, which has so very soon permitted reaction to galvanize the undeveloped strata and to cultivate the “Reinkulturen” of such authoritarianism, the Fascists and their followers. There was, in spite of their personal enmity, some monstrous “inter-breeding” between the two most fatal men of the 19th century, Marx and Mazzini, and their issue are Mussolini and all the others who disgrace this poor 20th century.
Luigi Camillo Berneri
The tragedies brought about by the Bolshevik seizure of power in 1917 did not end in Russia. Once there was a state that supposedly represented the revolutionary socialist agenda, revolutions and revolutionaries all around the world were sacrificed in cold blood to advance the imperatives that drive all states. As his temporary pact with Hitler illustrates, “Stalinism” was not a coherent ideology but a mishmash of all the things Stalin had to do to continuously pursue power for himself and the Soviet Union.
Not wishing any revolutionary movements to triumph elsewhere in the world that did not answer to his Comintern, Stalin made sure to undermine the anarchist and republican forces in the Spanish Civil War. The Stalinist faction within the struggle against Franco was small, but because they controlled access to resources from outside Spain and did not shrink from open betrayal, they were able to centralize control of the defense in their hands. In the end, many Spanish anarchists were murdered by Stalinists rather than by the fascists they were supposedly fighting together.
An associate of Malatesta and fierce critic of Trotsky as well as Stalin, Luigi Berneri was a well-known Italian anarchist organizer who traveled to Spain to fight in the Spanish Civil War. He was offered a position in the Council of the Economy, but refused to participate in the government.
When clashes between anarchists and the Stalin-controlled Communist Party broke out in Republican Spain, the house Berneri shared with several other anarchists was attacked. He and his comrades were labeled “counter-revolutionaries,” disarmed, deprived of their papers, and forbidden to go out into the street. On May 5, 1937, Stalinists murdered Berneri along with another Italian anarchist, Francisco Barbieri.
“What evil the Communists are doing here too! It is almost 2 o’clock and I am going to bed. The house is on its guard tonight. I offered to stay awake to let the others go to sleep, and everyone laughed, saying that I would not even hear the cannon! But afterwards, one by one, they fell asleep, and I am watchful over all of them, while working for those who are to come. It is the only completely beautiful thing.”
— Berneri’s last letter to his family, May 3-4, 1937; translation published in The Cienfuegos Press Anarchist Review #4, 1978
The Soviet model for seizing power and repressing dissidents of all stripes spread far outside Stalin’s sphere of influence, sealing the fates of anarchists and millions upon millions of other people.
Park Yeol, the anarchist whose high-profile trial and imprisonment was dramatized this year in the South Korean movie Anarchist from the Colony, fought long and hard against capitalism and imperialism only to be disappeared by a state communist regime. After 22 years in prison, Park was released at the end of the Second World War, only to be captured by the North Korean army. He subsequently vanished.
Alberto Miguel Linsuain
The pattern that began in Russia in 1917 and then spread to Spain, China, and Korea repeated in Cuba and elsewhere around Latin America, too.
Alberto Linsuain was the son of a well-known revolutionary who participated in the Spanish Civil War. Linsuain fought against the Batista dictatorship and joined the rebel forces under the command of Castro’s brother, Raúl Castro. He became a lieutenant in the Rebel Army on account of his bravery in battle. After the armed struggle, he dedicated himself to union organizing. His fellow workers elected him General Secretary of the Federation of Food, Hotel, and Restaurant Workers of the Province of Oriente. When the communists began to take over the organized labor movement, Linsuain fought back. They threw him in jail without trial, along with many other anarchists who had participated in the revolution.
Within a year, he had died at their hands.
When proponents of state socialism accuse anarchists of being sectarian for not desiring to work together for common ends, we have to ask: do we share the same goals, really? What can we have in common with those who believe that guillotines, courts, judges, prisons, gulags, and firing squads can do the work of liberation?
If history is any guide, partisans of the state will not hesitate to use those against us and anyone else that hinders their pursuit of centralized power. Tens of millions murdered by the state cry out to us from the 20th century, urging us to heed their warnings, so their deaths might not be in vain.
Bakunin’s “Critique of State Socialism,” available in our archives as a charming comic book reviewing how the history of authoritarian communism throughout the 20th century bore out Bakunin’s analysis.
The Unknown Revolution, Voline
The Guillotine at Work, Gregory Petrovich Maximoff, especially volume 2, which details the repression Bolsheviks carried out against anarchists after the 1917 revolution
Jan Valtin’s Out of the Night, a novelized account of one man’s nightmarish experiences as a foot soldier for the Comintern
The Bolshevik seizure of power was known as the October Revolution even though it transpired in November according to the Western European calendar. At the time, Russia was so backwards that its calendar was literally two weeks behind. ↩