My Disillusionment in Russia Emma Goldman (the beginning after the end read novel TXT) 📖

Thomas Carlyle and Peter Kropotkin, drew their understanding and inspiration from the human records of the period. Similarly will the future historians of the Great Russian Revolution⁠—if they are to write real history and not a mere compilation of facts⁠—draw from the impressions and reactions of those who have lived through the Russian Revolution, who have shared the misery and travail of the people, and who actually participated in or witnessed the tragic panorama in its daily unfoldment.

While in Russia I had no clear idea how much had already been written on the subject of the Russian Revolution. But the few books which reached me occasionally impressed me as most inadequate. They were written by people with no firsthand knowledge of the situation and were sadly superficial. Some of the writers had spent from two weeks to two months in Russia, did not know the language of the country, and in most instances were chaperoned by official guides and interpreters. I do not refer here to the writers who, in and out of Russia, play the role of Bolshevik court functionaries. They are a class apart. With them I deal in the chapter on the “Travelling Salesmen of the Revolution.” Here I have in mind the sincere friends of the Russian Revolution. The work of most of them has resulted in incalculable confusion and mischief. They have helped to perpetuate the myth that the Bolsheviki and the Revolution are synonymous. Yet nothing is further from the truth.

The actual Russian Revolution took place in the summer months of 1917. During that period the peasants possessed themselves of the land, the workers of the factories, thus demonstrating that they knew well the meaning of social revolution. The October change was the finishing touch to the work begun six months previously. In the great uprising the Bolsheviki assumed the voice of the people. They clothed themselves with the agrarian programme of the Social Revolutionists and the industrial tactics of the Anarchists. But after the high tide of revolutionary enthusiasm had carried them into power, the Bolsheviki discarded their false plumes. It was then that began the spiritual separation between the Bolsheviki and the Russian Revolution. With each succeeding day the gap grew wider, their interests more conflicting. Today it is no exaggeration to state that the Bolsheviki stand as the arch enemies of the Russian Revolution.

Superstitions die hard. In the case of this modern superstition the process is doubly hard because various factors have combined to administer artificial respiration. International intervention, the blockade, and the very efficient world propaganda of the Communist Party have kept the Bolshevik myth alive. Even the terrible famine is being exploited to that end.

How powerful a hold that superstition wields I realize from my own experience. I had always known that the Bolsheviki are Marxists. For thirty years I fought the Marxian theory as a cold, mechanistic, enslaving formula. In pamphlets, lectures, and debates I argued against it. I was therefore not unaware of what might be expected from the Bolsheviki. But the Allied attack upon them made them the symbol of the Russian Revolution, and brought me to their defence.

From November, 1917, until February, 1918, while out on bail for my attitude against the war, I toured America in defence of the Bolsheviki. I published a pamphlet in elucidation of the Russian Revolution and in justification of the Bolsheviki. I defended them as embodying in practice the spirit of the revolution, in spite of their theoretic Marxism. My attitude toward them at that time is characterized in the following passages from my pamphlet, “The Truth About the Bolsheviki:”1

The Russian Revolution is a miracle in more than one respect. Among other extraordinary paradoxes it presents the phenomenon of the Marxian Social Democrats, Lenin and Trotsky, adopting Anarchist revolutionary tactics, while the Anarchists Kropotkin, Tcherkessov, Tschaikovsky are denying these tactics and falling into Marxian reasoning, which they had all their lives repudiated as “German metaphysics.”

The Bolsheviki of 1903, though revolutionists, adhered to the Marxian doctrine concerning the industrialization of Russia and the historic mission of the bourgeoisie as a necessary evolutionary process before the Russian masses could come into their own. The Bolsheviki of 1917 no longer believe in the predestined function of the bourgeoisie. They have been swept forward on the waves of the Revolution to the point of view held by the Anarchists since Bakunin; namely, that once the masses become conscious of their economic power, they make their own history and need not be bound by traditions and processes of a dead past which, like secret treaties, are made at a round table and are not dictated by life itself.

In 1918, Madame Breshkovsky visited the United States and began her campaign against the Bolsheviki. I was then in the Missouri Penitentiary. Grieved and shocked by the work of the “Little Grandmother of the Russian Revolution,” I wrote imploring her to bethink herself and not betray the cause she had given her life to. On that occasion I emphasized the fact that while neither of us agreed with the Bolsheviki in theory, we should yet be one with them in defending the Revolution.

When the Courts of the State of New York upheld the fraudulent methods by which I was disfranchised and my American citizenship of thirty-two years denied me, I waived my right of appeal in order that I might return to Russia and help in the great work. I believed fervently that the Bolsheviki were furthering the Revolution and exerting themselves in behalf of the people. I clung to my faith and belief for more than a year after my coming to Russia.

Observation and study, extensive travel through various parts of the country, meeting with every shade of political opinion and every variety of friend and enemy of the Bolsheviki⁠—all convinced me of the ghastly delusion which had been foisted upon the world.

I refer to these circumstances to indicate that my change of mind and heart was a painful and difficult process, and