leninist

The Leninist Theory of Imperialism and Misconceptions of the "Imperialist Pyramid" Theory

[Photo: Paolo Gasparini/PHotoESPAÑA Press]


By Gabriel Gonçalves Martinez

 

Currently, one of the great debates going on within the international communist movement is the debate about how to characterize contemporary imperialism . In order to have a correct understanding of the subject, it is necessary that we demarcate the field with “leftist” and rightist interpretations that, unfortunately, enjoy a certain popularity. Having a correct understanding of what contemporary imperialism is will help us to fight US imperialism, the main enemy of the people, more correctly. In this article, in addition to presenting in general terms the central elements of the Leninist theory of imperialism, I will also present a brief critique of the conceptions that are being developed by the Communist Party of Greece about the existence of a call “imperialist pyramid”. This article is a modified and expanded version of an article originally written in 2014 and published in the Brazilian marxist magazine Nova Cultura.


Imperialism as the highest stage of capitalism

The Leninist theory of imperialism, distorted by revisionists of the most varied shades, constitutes a great contribution by Vladimir Ilich Lenin to the development of scientific socialism. The main work in which the Russian revolutionary addresses the problem is the book Imperialism, the highest stage of capitalism. Making extensive use of general data provided by bourgeois statistics and statements by bourgeois intellectuals from the main capitalist countries, Lenin presents an “overall picture” of the capitalist world economy on the eve of the first world war. In this book, Lenin demonstrates how the world conflict of 1914-1918 was an imperialist war, which would be the wars of conquest, plunder and robbery. A “ warfor the partition of the world, for the division and redistribution of colonies, of the “spheres of influence of financial capital, etc”.

According to Lenin, capitalism has become a universal system of colonial subjugation and financial strangulation of the immense majority of the planet's population by a handful of 'advanced' countries. The world is shared by “ three rapacious powers, armed to the teeth”, which at the time would be the United States, England and Japan. This movement on the part of these three imperialist powers would drag the entire planet into their war for the sharing of their loot. In economic terms, the old competitive phase of capitalism gave way to monopoly. The growth of industry and the concentration of production become one of the most characteristic features of capitalism. Big monopoly capital exercises its dominion in the economic, political and ideological spheres. The concentration of capital rises to a gigantic level, giving rise to monopolies. Imperialism is seen by Lenin as the “last stage of capitalism”; it is dying, decaying capitalism and the threshold of the socialist revolution.

In Imperialism, the highest stage of capitalism, Lenin determines the main economic traits of imperialism. They are: 1st ) Concentration of production and capital reach such a high level that they give rise to monopolies, which play a decisive role in economic life. 2nd ) The fusion of banking and industrial capital gives rise to finance capital and the financial oligarchy. 3 ) The export of capital, unlike the export of goods, acquires special importance. 4th) International monopoly groups are formed that divide up the world among themselves. 5th ) It culminates the process of territorial distribution of the world among the capitalist powers.

Contrary to what some theorists said, imperialism is not a system apart from capitalism, but preserves all the foundations of such a regime. The general bases of the capitalist economy continue to exist. The means of production belong to a handful of capitalists, and the working masses continue to be exploited and oppressed. Profit is still the main objective of the capitalists and the anarchy of production continues to exist under the influence of spontaneous economic laws. The law of surplus value continues to operate under imperialism. As the title of the Lenin’s book in question suggests, imperialism is the highest stage of capitalism. Lenin also characterizes imperialism as parasitic capitalism or decaying capitalism. In imperialism, where the monopolies that pursue high monopoly profits dominate, there is a tendency towards the stagnation and decay of capitalism. Monopolies are no longer interested in the application of technical innovations in production, keeping important scientific discoveries secret by controlling the patents of such inventions. Even though this is a tendency of imperialism, it does not mean that in certain periods and sectors of the economy there is no type of development and growth of technology. Thus, in imperialism two opposite tendencies inevitably prevail: the tendency towards the growth of production and technical progress and the tendency towards the putrefaction of the economy and the containment of technical progress. According to Lenin: “ It would be a mistake to think that this tendency to putrefaction precludes the rapid growth of imperialism; in certain branches of industry, certain strata of the bourgeoisie, certain countries manifest, in the epoch of imperialism, with greater or lesser force, now one, now another, of these tendencies ”. Under imperialism, the development of technique and capitalist production proceed in an uneven and contradictory manner, causing an ever greater delay in relation to the possibilities generated by modern science. A clear militarist orientation develops in the imperialist states.


Parasitism, rentiers and militarism

In imperialism, capitalism acquires a clear parasitic character . Parasitism is one of the greatest expressions of the decomposition of the capitalist system. Under imperialism, capitalists increasingly lose ties with the production process. The vast majority of the bourgeoisie and landowners become rentiers, who are nothing more than capitalists who live off the income generated by share securities. The growth of parasitic consumption by the exploiting classes grows exponentially. The export of capital becomes an ever-increasing part of the national wealth of imperialist countries and of the profits made by the ruling classes. In the imperialist phase, the bourgeois countries become rentier states, which, through leonine loans, extort the enormous income of the debtor countries, which end up submitting themselves economically and politically to the imperialist countries. The exploitation of dominated and dependent countries is one of the main sources of obtaining high monopoly profit. A handful of capitalist countries parasitize the bodies of oppressed peoples.

Imperialist countries allocate an ever increasing part of their national income to support huge armies whose objective is to conduct imperialist wars. Militarism is a clear expression of the parasitic nature of capitalism. Imperialist wars are one of the main means that imperialist countries use to continue maintaining their high monopoly profits. The exponential growth of gigantic masses of men, who separate themselves from socially useful work to engage in the service of the exploiting classes, in the state apparatus and in the inflated sphere of circulation, is also a great demonstration of the parasitism. In imperialist countries, the dominant classes use the profits obtained by exploiting dependent countries, they systematically use bribery and the payment of high wages to corrupt a small layer of workers, qualified workers, giving rise to a bourgeoisie working aristocracy, the support base of opportunism within the working- class movement.


The division of the world in the age of imperialism

We cannot understand the Leninist theory of imperialism without understanding that at this stage of development, the world inevitably divides into a handful of oppressive nations and the vast majority of nations remain under the reins of dependence on these oppressors imperialist countries. Lenin asserted that imperialism meant the overcoming, by capital, of the milestones of national States, as well as an expansion and aggravation of the national yoke on a new historical basis. It is true that the Great October Socialist Revolution spurred a huge wave of anti-colonial struggle. Under the influence of the October ideas, millions of men and women in the dominated countries rose up to overthrow imperialist oppression. This bloody struggle for the freedom of the popular masses culminated in the emergence of popular democratic regimes in Eastern Europe and Asia , which later moved towards socialism, the Chinese Revolution being the most emblematic case. The disintegration of the colonial system also occurs and several national liberation movements, especially in Africa, had a Marxist -Leninist orientation.

Even with the end of the colonial system and the advance of the anti-imperialist struggle, at no time did the dominant capitalist countries stop attacking the people. They used all possible means in order to defeat the socialist countries, promoting the counterrevolution. Finally, they achieved an enormous victory with the dissolution of the USSR and the disappearance of the socialist regimes in Eastern Europe, which were eroded and destroyed thanks to the sabotage activity carried out by the revisionists who led the communist parties of such countries. The world would enter a new period of imperialist struggle for the partition of the world. The African countries that had gained independence fell into the clutches of neocolonialism and imperialism also intensified its offensive against Latin America and even against Russia after the dissolution of the USSR.

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It is good to remember that the countries of Latin America, with the honorable exception of Cuba, never obtained genuine national independence, even though they were no longer colonies, as was the case of African countries. After the emergence of imperialism, Latin American countries were subjected to the domination of imperialist monopolies and lost their precarious national independence. The dominance of imperialism deformed the development of dependent countries, making the emergence of an “autonomous capitalism ” unfeasible. For example, American imperialism, from 1930 onwards, intensifies its action in Brazil; it came to control – and still controls today – the main branches of the country's economy . Even if there are still some sectors that are free from its total control, given the reactionary and pro - imperialist character of the State and the ruling classes, as well as the influence of neoliberalism, little by little, such sectors being definitively controlled by the imperialist monopolies. In general terms, even though the country has recently experienced government experiences that tried to break with this trend, Brazil continues to be a dependent country.


Some misconceptions about imperialism

There is a very popular misconception about imperialism, which identifies it as something different from capitalism. Imperialism would be a “new” system that distorts the foundations of “ true capitalism”, putting the economy at the service of banks and businessmen and promoting wars. It is true that these are also characteristics of imperialism, but we can by no means claim that imperialism is something different from capitalism. All the disastrous phenomena that manifest themselves in our days and give rise to economic crises, wars, etc., are consequences of the very development of the capitalist system. The forces that defend such conceptions generally tend to deceive people by boasting about the possibility of building a “humanized capitalism” or a “ popular capitalism”. At the present time, a party that represents this trend is the Podemos of Spain and Syriza in Greece. In Brazil, there are also leftist political forces that defend similar concepts, among them, the ruling tendencies of the Workers Party of Brazil (PT) and the Socialism and Freedom Party (PSOL).

On the opposite side, there are those misconceptions that refuse to recognize that the main representative of imperialism in our time is US imperialism. I will use more space in the text to address this type of deviation. The parties that defend this conception argue that imperialism is a world system – an assertion that is not wrong – but reach the conclusion that all countries are imperialist, since they form part of the “imperialist pyramid”. The world chain of imperialism, which inevitably engenders the existence of oppressive and oppressed nations, is interpreted as just an opposition between “ strong capitalisms ” and “weak capitalisms”. Among those who defend such a conception are the comrades of the Communist Party of Greece (KKE). The KKE is a party with combative revolutionary traditions, which even after the counterrevolution that overthrew the socialist countries, continued to affirm Marxism-Leninism. It is one of the largest Communist Parties in Europe and one of the only European communist organizations that play a prominent role in the country in which it operates. While not the only communist and Marxist-Leninist organization in Greece, it is certainly the largest and most significant.

Let us take as a starting point for our analysis the text The KKE's Leninist Approach to Imperialism and the Imperialist Pyramid , published originally on the official website of the party, written by the International Relations Section of the Central Committee of the KKE. The KKE criticizes the mistaken use of the term “imperialism” by some right-wing opportunist organizations of European social democracy. KKE draw attention to the ability of these social-democratic parties to feed illusions among workers and other groups of the popular masses. When we make an objective analysis of the theses and conceptions of the European social-democratic parties of their most different tendencies - and here we also include parties and groups that emerged in a more recent period, initially promoting a discourse "anti-capitalist ” and “ anti-neoliberal” - we cannot but agree with certain aspects of the KKE theses. The big problem is that, despite making a more or less correct diagnosis of the erroneous nature of the positions of these parties, the conclusions reached by the Greek communists are also wrong. For the KKE, opportunism, by repeating outdated positions, “identifies imperialism as military aggression against another country, with the policy of military interventions, blockades, with the effort to revive the old colonial policy”. It is true that reducing imperialism to these positions is something too one-sided, which can engender certain misunderstandings. However, the KKE's criticism is extremely superficial, since the party forgets to point out that the opposite is also true, that is, failing to recognize that wars of aggression are intrinsic to the imperialism is also an opportunistic and dangerous position. To briefly illustrate, the KKE criticizes opportunist parties that consider Germany a danger, while labeling the Obama administration as “progressive ”. The KKE, at first, is not wrong to criticize parties that think in this way. The problem is that from this position, the KKE seems to set aside and completely abandon the problem of the existence of imperialist control by Germany in other European countries, underestimating the problem of the intensification of imperialist control about various countries , including Greece itself. Here, it is natural that the attacks of the Greek communists are aimed at the new social democracy, represented by the petty-bourgeois party, Syriza. According to KKE:

“The troika of representatives of the EU, ECB and IMF, which oversees and determines the management of internal and external debt and fiscal deficits, is seen as the main enemy, in addition to Germany itself (…) They accuse the country's bourgeois class and governing parties of being traitors, unpatriotic, subordinate and subservient to Germany, creditors and bankers. Of course, now that SYRIZA, as the new social-democratic force, has taken over the government, there is no problem in negotiating with the troika, Germany and signing new anti-people agreements.”

The problem with the above conception is not that it condemns SYRIZA 's social democracy, but rather the arguments used to condemn the reformist organization. Now, it is clear that the troika (European Commission , ECB and IMF) supervises and determines debt management. It is also evident that the Greek big bourgeoisie, allied with imperialism, as well as its parties, are traitors, not patriots and subservient to Germany, creditors and bankers. Although Germany itself is an imperialist country in a subordinate position to the United States, in the European context it is not entirely wrong to emphasize the critique of the role played by German imperialism within the European Union, although it is necessary to point out that US imperialism is the leader of the imperialist coalition that dominates not only Europe, but the entire world. Communists, by making this kind of agitation, can present themselves to the popular masses of their own countries as the true defenders of independence and national sovereignty. It is worth remembering that the consequent forces of the International Communist Movement have long recognized that the bourgeoisie has thrown away the banner of independence and national sovereignty. Stalin spoke about this in his famous speech to the XIX Congress of the CPSU already in the distant year of 1952:

“Before, the bourgeoisie believed itself to be the leader of nations , whose rights and independence it defended and placed “ above all ” . Today not even a trace of this “ national principle ” remains : the bourgeoisie sells the rights and independence of nations for dollars . The banner of independence and national sovereignty was thrown away. There is no doubt that it is up to you , representatives of the communist and democratic parties , to collect it and carry it forward, if you want to appear as the patriots of your countries and make become the leading force of nations . There is nobody else who can do it.”

By not finding necessary mediations - and there the national question could be an important vector in this direction - that put the seizure of political power by the working class and the consequent construction of socialism, the KKE ends up transforming the problem of the struggle for socialism into something merely abstract.Therefore, we can conclude that denying the national question will not help the KKE to fight the opportunist parties. It is not because the revisionists manipulate around this concept that it is necessarily wrong. In countries that suffer more intensely from the pressure of imperialism, the national question is something totally present, being an important flag to be raised by the party of the proletariat .

SYRIZA's problem is not in acknowledging these concepts – formal recognition, by the way – but in accepting to be a mere administrator of the bourgeois order, which in Greek conditions, inevitably, will be an order built so that things are exactly the way they are today, that is, so that imperialism continues to exercise its control and domination. As a petty-bourgeois force, SYRIZA does not make any criticism of the Greek bourgeois state and sowed the illusion that it would be possible to break with the condition of dependence on Greece by electoral and orderly means, respecting the norms of the European Union, without a true democratic and popular revolution led by the Greek proletariat together with its fundamental allies. For SYRIZA, it would be enough to reach the management of the bourgeois state for things to be straightened out. Unfortunately, things are not as simple as these incorrigible reformists think. Such are the correct criticisms that must be made of SYRIZA.

The KKE continues its analysis by talking about the forces that “arbitrily” use the correct Leninist thesis that in imperialism a small number of States plunder a large majority of States throughout the world. According to the Greek communists, this “arbitrary” (actually this is a Leninist definition) interpretation would make such forces identify imperialism as a reduced number of countries, while all others are subordinate, oppressed, colonies , etc. In fact, the recognition of this correct Leninist thesis has as a consequence the identification of imperialism as a world system where there are oppressor, dominant countries and dependent countries. The number of dependent and imperialist countries may change according to the development of the class struggle on a world level, but fundamentally this is exactly how things look. The countries that are “victims of powerful capitalist states ” (terms used by the KKE in it’s article) are precisely the dependent countries, while the countries that are not victims of these states these are the countries that managed to sustain some kind of sovereign position.

The Greek communists continue their article arguing that the opportunist forces present Brazil and Argentina as countries that are a positive example for overcoming the crisis. Now, any study of the general state of the economy of these countries, mainly Brazil, would easily verify that both are countries dependent on imperialism. If the opportunists, in Greece or elsewhere, use them as an example, it only demonstrates that they propose to their peoples the continuation of imperialist domination. Once again, the KKE make a mistake in the arguments used to criticize the opportunist forces. The KKE could very well point to this fundamental error of the opportunists, while demonstrating its solidarity with the people of these two Latin American nations that have suffered under imperialist rule for years .

In the same way as the right-wing opportunists of social democracy and revisionist parties, the KKE also believes that the countries of Latin America are countries that have already overcome their condition of dependence on imperialism, however, contrary to what the revisionist and social-democratic parties preach, for the Greek communists these nations would have already reached the stage of imperialist development. The KKE even puts regional economic blocs such as UNASUR, ALBA and the European Union in the same boat, even though it recognizes that the capitalist countries that form the latter are “stronger” . 

It is common knowledge that, from the mid- 1990s onwards, with the election of Hugo Chávez as president of Venezuela, several countries in Latin America began to elect leaders of nationalist and leftist parties and organizations, in a political and social phenomenon that developed as a result of various anti -neoliberal struggles that were being conducted on the continent. Countries like Brazil, Argentina, Bolivia, Ecuador, Nicaragua , etc., also started to have governments that, in levels of radicalism and different transformations, expressed in a contradictory way the demands progressives of the popular masses of the region. The KKE, by denouncing the social-democratic and reformist character of many political forces that direct these transformations, loses its hand and starts to condemn en bloc the whole movement of an objectively transforming and progressive character that followed and still follows the struggles that are waged by different types of left organizations in Latin America, in their different levels of depth and radicalism. More than that, for the KKE, the Latin American countries, by reinforcing initiatives of mutual coordination, would be shaping a new imperialist economic bloc, so that it would be wrong for the communists to try to dispute and influence the course of progressive transformations initiated by nationalist and left-wing governments (even if we are still talking about a bourgeois left). 

To justify such a position, the KKE put forward its concept of “imperialist pyramid”. The conception of the “ imperialist pyramid ” , as it is presented by the KKE, is a anti-leninist and false conception, which is in contradiction with Leninism. As already stated, it denies the fundamental fact that in the world chain of imperialism there are oppressor nations and oppressed nations, as well as in practice it ends up generalizing all countries as imperialists (since they are part of of the world system of imperialism) sustaining that the contradictions would only be between the “strong and weak ” capitalist States. The KKE asserts that the strong capitalist countries divided not only the colonies, but also the non-colonized countries, hiding the fundamental fact that, from the moment these countries were divided among the strong capitalist countries (imperialist countries) they also became dependent nations. And it is precisely because they are deeply dependent, oppressed countries that their capitalism is “ weak ” compared to the capitalism of imperialist countries; not to mention that the overwhelming majority of dependent countries , especially in Latin America, Africa and Asia, still coexist with strong remnants of modes of production prior to capitalism.

Lenin stated, under imperialism the division of nations into oppressors and oppressed is inevitable.This is one of the characteristics of contemporary imperialism, although after the disintegration of the imperialist colonial system, this division has acquired new contours and configurations derived from the disintegration of the old colonial system and the emergence of the neocolonial type of domination. Evidently, since the time when Lenin formulated his theses on imperialism, this system has undergone important transformations. Obviously, such changes and transformations, far from denying and being a counterpoint to the positions developed by Lenin, actually confirm and deepen several of the trends and characteristics presented in his time by the great leader of the October Revolution. However, it would be completely wrong to recognize that the imperialist system has no undergone transformations. One of the most evident transformations is that, especially after the end of the Second World War, the previous situation marked by the parallel coexistence of several imperialist countries (USA, Japan, Germany, etc. .), was replaced by the sole hegemonic dominance of the United States as the lead country of the imperialist coalition. Countries like Germany, Japan and England, at the end of the Second World War, left fragile positions thanks to the blows that their economies suffered due to the consequences of the international conflict. The United States, on the other hand, rises by taking advantage of the fragility of its former adversaries, placing them under its tutelage through the reconfiguration of the imperialist exploitation system. Such a system is based on US financial control through the imposition of the dollar as the main reference currency in the capitalist world and the creation of a military bloc controlled by US imperialism. The KKE, stuck in the situation prevailing in the period prior to the outbreak of the First World War, is incapable of seeing such changes, oscillating, at the same time, in a merely formal defense of Lenin's reading of that time, with the misrepresentation of the essential and basic characteristics of imperialism presented by him.

Finally, we know that phenomena in the world advance and are constantly changing. A country, which is independent today, may tomorrow become a country oppressed by imperialism, just as a country oppressed by imperialism, when carrying out its anti -imperialist national democratic revolution, it can become an independent country and even move towards socialism. The KKE make a serious mistake by adopting certain views which that are diametrically opposed to the imperialist theory of Leninism.

Theoretical and Practical Self-Determination of Indigenous Nations in the Soviet Union

By Nolan Long


Introduction: Indigeneity in the Soviet Union

The Union of Soviet Socialist Republics was home to huge swaths of nationalities, including numerous Indigenous nations, many of which were located in Siberia. The Russian Empire, which preceded the Soviet Union, engaged in the systematic oppression of all minority nationalities, while promoting Great Russian nationalism. [1] As a result, it was a prime issue for the Bolsheviks to address national woes and relations. The Leninist approach to nationalities enshrined the equality of nations, opposed nationalism, and supported the unconditional right to self-determination. This right bore a special class character; in essence, the working and exploited classes of Indigenous nations gained the right to self-determination, not the ruling classes. The practical policies of the Soviets largely lined up with their theoretical outlaying, suggesting good faith on the part of the state towards the Indigenous peoples of the USSR.

One aspect of the Soviet approach to nationalities is that indigeneity, as such, was not expressly considered. While Indigenous nations were, in some cases, afforded special privileges, [2] Indigenous groups were firstly seen as minority nationalities, not as Indigenous nationalities. But it was because of the positive Soviet policy toward minority nationalities that Indigenous rights were, in some sense inadvertently, protected. The Soviet approach to national self-determination allowed Indigenous groups in the Soviet Union to flourish and experience a relatively high quality of living and independence, despite the lack of direct recognition of that indigeneity.

Indigenous groups in the Russian SFSR existed primarily in the North and the Far East. [3] Under the policy of the Russian Empire, the Indigenous peoples of these lands were negatively affected by the tsarist government. They were subjected to European diseases, resource extraction, settler colonialism, and induced alcoholism. [4] Contrastingly, the Soviet policy towards Indigenous groups was based on development, socialism, and the right of nations to self-determination.  This essay deals with Soviet Indigenous groups generally while occasionally looking at the Yakut for specificity. The Sakha/Yakut are an Indigenous group in Siberia who, during the Soviet era, maintained their ancient cultural practices (such as reindeer breeding) while also industrially developing under Soviet policy. [5] The Yakut had their own autonomous region, which allowed them to maintain their own culture. [6] Soviet policy stated that Indigenous groups with a population over 50,000 were to be recognized as ethnic minorities, rather than Indigenous as such. [7] However, the Indigenous groups with populations over this threshold (including the Yakut) were allowed to assemble into ASSRs with the right to self-determination. [8] The Soviet approach was complex due to this mutual recognition of the right of nations to self-determination, and the lack of recognition of the status of certain Indigenous groups. This dichotomy necessitates a study into the theoretical policy of the Bolsheviks.

 

The Theoretical Marxist-Leninist Approach to Nationalities and Self-Determination

In 1914, V.I. Lenin wrote, “self-determination of nations means the political separation of these nations from alien national bodies, and the formation of an independent national state.” [9] It is undeniable that the Soviet conceptions of nations and self-determination differed significantly from the Western ones. [10] J.V. Stalin added to this definition: “the right to self-determination means that only the nation itself has the right to determine its destiny, that no one has the right forcibly to interfere in the life of that nation, to destroy its schools and other institutions, to violate its habits and customs, to repress its language, or curtail its rights.” [11] This conception mapped out the later Soviet practice, which allowed for the political independence of Finland and the Baltic states shortly after the Russian Revolution, even while the Western nations opposed Soviet support for self-determination. [12]

Western opposition to the self-determination of nations, in the Soviet sense, was opposition to the emancipation of Indigenous and minority nations from tsarist rule, as well as opposition to socialist sovereignty. Gerald Taiaiake Alfred argues that the Western model of sovereignty is incompatible with Indigenous governance methods/structures. Indigenous governance is traditionally without absolute authority, hierarchy, or classism. [13] In comparison, the Soviet model of sovereignty, derived from its theory of nations and the right to self-determination, seems to be more compatible with Indigenous society and governance, given its tendency towards class abolition.

But while Finland, the Baltic states, and others gained their independence on the basis of Soviet support for self-determination, none of the many Indigenous nations did. Whether this is because the Bolsheviks opposed the rights of Indigenous nations to secession, or because these nations did not want to secede, is undeniably a debated topic. However, the evidence seems to show that Indigenous groups (at least their previously exploited classes) supported the new government. For example, communists were at work in the Yakutia working-class and peasantry. [14] So, while they did not become independent, the Indigenous nations generally seem to have been in support of the new Russian Soviet Socialist state nonetheless.

The Leninist approach recognized the necessity of nations to be able to pursue their own paths of development and to protect their own cultures.  This doctrine was derived from two related sources: fighting Great Russian nationalism [15] and adhering to proletarian internationalism. [16] Great Russian nationalism was that of the dominating nationality, of the ruling class of the Russian Empire. As the Bolsheviks believed in the equality of nations, [17] they believed in the necessity of fighting this nationalism in tandem with their struggle against Russian tsarism and capitalism. Proletarian internationalism is the belief that the working classes of all nations should share a sense of brotherhood in their mutual struggles against their respective ruling classes. Resultingly, Lenin believed it was in the interests of the Great Russian proletariat to struggle against the oppression that their bourgeoisie imposed upon minority nations. [18] “The Leninist position is made up of two intersecting tendencies: an internationalist outlook, and a support for the right to self-determination.” [19]

The Bolshevik leaders said relatively little about indigeneity. Rather, they focused on the ‘national question,’ and thus viewed Indigenous nations as minority nationalities in most cases. Consequently, the Soviet Indigenous policy was bound up in the national policy. Lenin did not say whether Indigenous groups should receive special status, but he “asserted the absolute, unconditional right of peoples to self-determination, including secession from a future socialist state.” [20] Stalin did not say whether Indigenous groups should receive political independence, but said that all minority nationalities (thus inclusive of Indigenous groups) have the right “to arrange its life on the basis of autonomy…[and] the right to complete secession.” [21] This silence on the question of Indigeneity is at least partially attributable to the fact that the Russian Revolution and the Bolshevik Party existed well before the modern centrality of Indigenous rights and politics on national and global stages. Nonetheless, the Soviet approach to national self-determination allowed indigenous groups in the Soviet Union to experience cultural development and protection, and levels of independence unparalleled in the Western world.

 

The Question of Class

Both Lenin and Stalin made it clear that the right to self-determination had a class character. Lenin wrote that the proletarian approach to self-determination “supports the bourgeoisie only in a certain direction, but never coincides with the bourgeoisie’s policy.” [22] The Russian proletariat, he said, should support the right of the oppressed nationalities to form their own state, as this right opposes Great Russian nationalism. [23] Stalin also made it clear that the right to self-determination does not mean that the socialist state should support every aspect of that national independence, at least when its independence puts it under bourgeois rule. [24] Bedford offers a concise summation: “whether support for the cultural aspirations of an ethnic group is in effect supporting the Indigenous bourgeoisie against the proletariat, or is serving to further the revolutionary struggle is the definitive question.” [25]

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The Indigenous nations of the Russian Empire and the Soviet Union did, of course, have class relations, though they were quite different from those of the rest of the country. “Soviet authorities admit that the working class in Yakutia was few in numbers and contained almost no industrial proletariat.” [26] The Soviets, thus, had to consider the question of class differently in the Indigenous nations than in the non-Indigenous ones. Firstly, the principle of self-determination had to be analyzed; it was found that the workers and other exploited classes of Indigenous Yakuts were in support of the Russian Revolution. [27] However, the ruling classes of Yakutia, including the kulaks, were “stronger in Yakutia than elsewhere in the Soviet Union.” [28] Given these class conditions, the Bolsheviks found that self-determination belonged to the proletariat rather than the bourgeoisie, and aided the exploited Yakut classes in throwing off their ruling classes over a long period of time. Soviet intervention in Yakutia was not based on a policy of eliminating the Indigenous culture, but on removing the bourgeoisie from their culture.

Stalin addressed the question of culture and nationality: “the unity of a nation diminishes…owing to the growing acuteness of class struggle.” [29] The common culture between the proletariat and bourgeoisie of a nation is weakened by the development of capitalism. This evidences the Bolshevik claim to eliminating bourgeois cultural elements from Indigenous nations while not attacking the culture or people as a whole. For example, Shamans in Yakutia, identified as part of the ruling classes of that nation, were “chastised” as “being responsible for the ‘backwardness and ignorance’ of Indigenous communities.” [30] As such, given the material conditions of the Indigenous nations of the Soviet Union, self-determination took a proletarian character rather than a bourgeois one.

 

The Reality of Indigenous Self-Determination in the Soviet Union

As previously mentioned, the Soviet government put certain structures in place to ensure the special rights of Indigenous nations/individuals. “For example, if there were regions for hunting or fishing, those territories went to the Indigenous people right away on a natural basis without any constraints.” [31] The Committee of the North was a Bolshevik Party organ that “persuaded the Soviet government to extend certain special privileges to northern peoples,” including exemption from taxation and conscription. [32] Indeed, while Indigenous groups underwent some degree of change, [33] such as a ‘proletarianization,’ they were largely allowed to maintain their cultures and regular ways of life. “In the northlands, the indigenous people continued to be nomadic, everywhere the peasants depended largely on hunting and fur-trapping.” [34] The Indigenous Dargin people of the Caucasus “preserved their traditional Sufi-influenced Islamic practices and endured less government pressure [to adhere to atheism].” [35]

While the Soviet government attempted to include Indigenous nations in the worker culture of the USSR, their relatively lax approach to Indigenous culture demonstrates some level of good faith. Furthermore, Davis and Alice Bartels argue that “all national and ethnic groups were radically changed as a result of Soviet state policy,” [36] not just Indigenous groups. Industrialization, collectivization, educational opening, and the liberation of women were new and radical concepts for both Indigenous and non-Indigenous groups. [37] As such, these policies were not aimed at otherizing one group, or anything alike. Rather, such policies were aimed at national development and socialist construction.

The Soviets outwardly supported the cultural development and autonomy of Indigenous nations in more explicit ways. “Soviet policy [was] to encourage the development of national cultures and preservation of the native languages.” [38] Samir Amin writes that “the Soviet system brought changes for the better. It gave…autonomous districts, established over huge territories, the right to their cultural and linguistic expression.” [39] This cultural and linguistic expression included “the creation of written forms of [Indigenous] languages and educational programs in northern languages.” [40] The Soviet policy towards Indigenous groups was not one of assimilation, but allowance for autonomy (derived from self-determination) in the realm of culture.

Indigenous groups also had political rights which were reflective of their right to self-determination. “Stalin specified that each nationality should man its own courts, administrative bodies, economic agencies and government by its own local native peoples and conduct them in its own language.” [41] Lenin likewise argued that it was of great importance to create autonomous regions in Russia. [42] Soviet practice largely lined up with Leninist theory. Directly after the October Revolution, the Bolshevik Party released the Declaration on the Rights of Peoples of Russia, “which guaranteed the right to self-determination and the abolition of religious and ethnic discrimination.” [43] Skachko, an academic expert on Siberian Indigenous groups, wrote in 1930 that the Soviet state did not intend to keep Indigenous peoples “as helpless charges of the state in special areas reserved for them and isolated from the rest of the world…On the contrary, the government’s goal is their all-around cultural and national development and their participation as equals.” [44]

Conditions were not perfect for Indigenous nations in the Soviet Union; they experienced some drawbacks as a result of Soviet policies, sometimes due to the lack of recognition of indigeneity. “In 1917, the Yakut/Sakha people constituted 87.1% of the province’s total population.” [45] However, by the end of the Soviet era, the Indigenous people made up only 33% of the population. [46] Beyond the settlement of Indigenous land by non-Indigenous peoples, another drawback was that traditional Indigenous occupations had been “disrupted by industrial and resource development” by the late 1980s. [47] This is, however, at least partially attributable to the fact that Mikhail Gorbachev was not a Leninist, meaning he did not follow the preceding Soviet approach to nationalities.

The Soviet government “established a system to transfer capital from the rich regions of the Union (western Russia, Ukraine, Belorussia, later the Baltic countries) to the developing regions of the east and south.” [48] By providing aid for the newly autonomous Indigenous republics, the Soviets were expressly supporting their development. Beyond this aid, Indigenous political systems were manned by members of the nation itself. The Soviet policy of korenization (nativization) “sought to fill key management positions with Indigenous representatives.” [49] This policy was implemented because “leaders of the governing Bolshevik Party considered Great Russian chauvinism as a major impediment to economic and social development because it turned a blind eye to the national/social aspiration of the many peoples and nationalities in the Soviet Union.” [50] This policy allowed Indigenous nations to develop on their own terms while remaining within the Union, allowing them to express their self-determination without needing to exercise their right to secession.

While it is true that the Indigenous nations did not secede from the Soviet Union, two facts remain that prove that the Soviet state supported the independence of these nations; firstly, these nations were allowed to organize into Autonomous Republics which exercised a large amount of self-governing, even relative to the Soviet state and the Republic states. [51] Second, these nations still (at least theoretically) had the right to self-determination. [52] It is arguable, then, that the Indigenous nations of the USSR merely never exercised the right to cessation due to their support for the Soviet system/government.

 

Conclusion

In the capitalist Russian Federation, Indigenous peoples are significantly worse off than under the USSR. Russia has not yet adopted the United Nations Declaration on the Rights of Indigenous Peoples, [53] nor the ILO Convention 169. [54] Contrastingly, the Soviet Union was often at the forefront of international efforts to recognize Indigenous-centred issues, including the push to recognize cultural genocide in UN documents. [55] While Indigenous groups are formally protected by the Russian Constitution, the enforcement of these protections is often inadequate, leaving these groups in a precarious position where unemployment and poverty rates are high. [56] Whereas the Soviets funded the education of Indigenous languages, the Russian Federation now funds Russian-language schools in these regions, seriously threatening Indigenous languages. [57] Especially in view of the experiences of Indigenous peoples in the modern Russian Federation, the Soviet policies towards Indigenous nations continue to be vindicated.

In their theoretical and practical approaches, the Soviet state was relatively open, egalitarian, and accommodating to the Indigenous groups that lived within its borders. Relative at least to the Western nations, the Soviet Union, existing only until 1991, was consistently measures ahead in its policies towards indigeneity. [58] While not explicitly recognizing the concept of indigeneity in all Soviet Indigenous groups, the state nonetheless provided them with sufficient autonomy for their cultures to be preserved and developed. While imperfect, the Soviet approach was admirable in its own time, to say the very least.

 


Endnotes 

[1] Sidorova, Evgeniia, and Rice, Roberta. “Being Indigenous in an Unlikely Place: Self-Determination in the Yakut Autonomous Soviet Socialist Republic (1920-1991).” p. 5.

[2] Sulyandziga, Pavel. “We Need Two Keys.”

[3] Bartels, Davis A., and Bartels, Alice L. When the North was Red: Aboriginal Education in Soviet Siberia. p. ix.

[4] Ibid., p. 16-22.

[5] Ibid., p. x.

[6] Ibid., p. 1.

[7] Ibid.

[8] Ibid.

[9] Lenin, V.I. The Right of Nations to Self-Determination. p. 4.

[10] Goshulak, Glenn. “Soviet and Post-Soviet Challenges to the Study of Nation and State Building.” p. 494.

[11] Stalin, J.V. Marxism and the National and Colonial Question. p. 18.

[12] Anderson, Edgar. “Finnish-Baltic Relations, 1918-1940.” p. 52.

[13] Alfred, Gerald Taiaiake. “‘Sovereignty’: An Inappropriate Concept.” p. 323.

[14] Kirby, Stuart E. “Communism in Yakutia – The First Decade.” p. 29.

[15] Lenin, V.I. The Right of Nations to Self-Determination. p. 48.

[16] Ibid., p. 91.

[17] Stalin, J.V. Marxism and the National and Colonial Question. p. 18.

[18] Lenin, V.I. The Right of Nations to Self-Determination. p. 31.

[19] Bedford, David. “Marxism and the Aboriginal Question: The Tragedy of Progress.” p. 108.

[20] Ibid.

[21] Stalin, J.V. Marxism and the National and Colonial Question. p. 18.

[22] Lenin, V.I. The Right of Nations to Self-Determination. p. 25-26.

[23] Lenin, V.I. The Right of Nations to Self-Determination. p. 29-30.

[24] Stalin, J.V. Marxism and the National and Colonial Question. p. 18.

[25] Bedford, David. “Marxism and the Aboriginal Question: The Tragedy of Progress.” p. 109.

[26] Kirby, Stuart E. “Communism in Yakutia – The First Decade.” p. 29.

[27] Ibid.

[28] Ibid., p. 39.

[29] Stalin, J.V. Marxism and the National and Colonial Question. p. 35.

[30] Sidorova, Evgeniia, and Rice, Roberta. “Being Indigenous in an Unlikely Place: Self-Determination in the Yakut Autonomous Soviet Socialist Republic (1920-1991).” p. 5.

[31] Sulyandziga, Pavel. “We Need Two Keys.”

[32] Bartels, Davis A., and Bartels, Alice L. When the North was Red: Aboriginal Education in Soviet Siberia. p. 30-31.

[33] First Peoples Worldwide. “Who are the Indigenous Peoples of Russia?”

[34] Kirby, Stuart E. “Communism in Yakutia – The First Decade.” p. 36.

[35] Eden, Jeff. God Save the USSR: Soviet Muslims and the Second World War.

[36] Bartels, Davis A., and Bartels, Alice L. When the North was Red: Aboriginal Education in Soviet Siberia. p. 4.

[37] Ibid.

[38] Szymanski, Albert. Human Rights in the Soviet Union. p. 51.

[39] Amin, Samir. Russia and the Long Transition from Capitalism to Socialism. p. 29.

[40] Bartels, Davis A., and Bartels, Alice L. When the North was Red: Aboriginal Education in Soviet Siberia. p. 5.

[41] Ibid., p. 8.

[42] Bedford, David. “Marxism and the Aboriginal Question: The Tragedy of Progress.” p. 108.

[43] Bartels, Davis A., and Bartels, Alice L. When the North was Red: Aboriginal Education in Soviet Siberia. p. 29.

[44] Ibid., 30-31.

[45] Sidorova, Evgeniia, and Rice, Roberta. “Being Indigenous in an Unlikely Place: Self-Determination in the Yakut Autonomous Soviet Socialist Republic (1920-1991).” p. 7.

[46] Ibid., 8.

[47] Bartels, Davis A., and Bartels, Alice L. When the North was Red: Aboriginal Education in Soviet Siberia. p. xii.

[48] Amin, Samir. Russia and the Long Transition from Capitalism to Socialism. p. 29.

[49] Sidorova, Evgeniia, and Rice, Roberta. “Being Indigenous in an Unlikely Place: Self-Determination in the Yakut Autonomous Soviet Socialist Republic (1920-1991).” p. 6.

[50] Kovalevich, Dmitri. “Ukrainian Nationalists Have a Long History of Anti-Semitism which the Soviet Union Tried to Combat.”

[51] Russian Federation’s Constitution of 1918. Art. 11.

[52] Russian Federation’s Constitution of 1918. Art. 6.

[53] Representatives of the Republic of Sakha. “An Appeal from the Representatives of the Republic of Sakha (Yakutia) to the United Nations Office of the High Commissioner for Human Rights (OHCHR).”

[54] First Peoples Worldwide. “Who are the Indigenous Peoples of Russia?”

[55] Mako, Shramiran. “Cultural Genocide and Key International Instruments: Framing the Indigenous Experience.” p. 183.

[56] First Peoples Worldwide. “Who are the Indigenous Peoples of Russia?”

[57] First Peoples Worldwide. “Who are the Indigenous Peoples of Russia?”

[58] Szymanski, Albert. Human Rights in the Soviet Union. p. 295-296.

 

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