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

inseparable from the Revolution. But I cannot agree with them that persecution and constant shooting will serve the interests of the people or of the Revolution. It was always my conception that revolution meant the highest expression of humanity and of justice. In Russia today both are absent. At a time when the fullest expression and cooperation of all intellectual and spiritual forces are necessary to reconstruct the country, a gag has been placed upon the whole people. To dare question the wisdom and efficacy of the so-called dictatorship of the proletariat or of the Communist Party leaders is considered a crime. We lack the simplest requisites of the real essence of a social revolution, and yet we pretend to have placed ourselves at the head of a world revolution. Poor Russia will have to pay dearly for this experiment. It may even delay for a long time fundamental changes in other countries. The bourgeoisie will be able to defend its reactionary methods by pointing to what has happened in Russia.”

With heavy heart I took leave of the famous writer, one of the last of the great literary men who had been the conscience and the spiritual voice of intellectual Russia. Again I felt him uttering the cry of that part of the Russian intelligentsia whose sympathies were entirely with the people and whose life and work were inspired only by the love of their country and the interest for its welfare.

In the evening I visited a relative of Korolenko, a very sympathetic old lady who was the chairman of the Poltava Political Red Cross. She told me much about things that Korolenko himself was too modest to mention. Old and feeble as he was, he was spending most of his time in the Cheka, trying to save the lives of those innocently condemned to death. He frequently wrote letters of appeal to Lenin, Gorky, and Lunacharsky, begging them to intervene to prevent senseless executions. The present chairman of the Poltava Cheka was a man relentless and cruel. His sole solution of difficult problems was shooting. The lady smiled sadly when I told her that the man had been very gracious to the members of our Expedition. “That was for show,” she said, “we know him better. We have daily occasion to see his graciousness from this balcony. Here pass the victims taken to slaughter.”

Poltava is famous as a manufacturing centre of peasant handicrafts. Beautiful linen, embroidery, laces, and basket work were among the products of the province’s industry. I visited the Department of Social Economy, the sovnarkhoz, where I learned that those industries were practically suspended. Only a small collection remained in the Department. “We used to supply the whole world, even America, with our kustarny work,” said the woman in charge, who had formerly been the head of the Zemstvo, which took special pride in fostering those peasant efforts. “Our needlework was known all over the country as among the finest specimens of art, but now it has all been destroyed. The peasants have lost their art impulse, they have become brutalized and corrupted.” She was bemoaning the loss of peasant art as a mother does that of her child.

During our stay in Poltava we got in touch with representatives of various other social elements. The reaction of the Zionists toward the Bolshevik regime was particularly interesting. At first they refused to speak with us, evidently made very cautious by previous experience. It was also the presence of our secretary, a Gentile, that aroused their distrust. I arranged to meet some of the Zionists alone, and gradually they became more confidential. I had learned in Moscow, in connection with the arrest of the Zionists there, that the Bolsheviki were inclined to consider them counterrevolutionary. But I found the Poltava Zionists very simple orthodox Jews who certainly could not impress anyone as conspirators or active enemies. They were passive, though bitter against the Bolshevik regime. It was claimed that the Bolsheviki made no pogroms and that they do not persecute the Jews, they said; but that was true only in a certain sense. There were two kinds of pogroms: the loud, violent ones, and the silent ones. Of the two the Zionists considered the former preferable. The violent pogrom might last a day or a week; the Jews are attacked and robbed, sometimes even murdered; and then it is over. But the silent pogroms continued all the time. They consisted of constant discrimination, persecution, and hounding. The Bolsheviki had closed the Jewish hospitals and now sick Jews were forced to eat treife in the Gentile hospitals. The same applied to the Jewish children in the Bolshevik feeding houses. If a Jew and a Gentile happened to be arrested on the same charge, it was certain that the Gentile would go free while the Jew would be sent to prison and sometimes even shot. They were all the time exposed to insult and indignities, not to mention the fact that they were doomed to slow starvation, since all trade had been suppressed. The Jews in the Ukraine were suffering a continuous silent pogrom.

I felt that the Zionist criticism of the Bolshevik regime was inspired by a narrow religious and nationalistic attitude. They were Orthodox Jews, mostly tradesmen whom the Revolution had deprived of their sphere of activity. Nevertheless, their problem was real⁠—the problem of the Jew suffocating in the atmosphere of active antisemitism. In Poltava the leading Communist and Bolshevik officials were Gentiles. Their dislike of the Jews was frank and open. Antisemitism throughout the Ukraine was more virulent than even in pre-revolutionary days.

After leaving Poltava we continued on our journey south, but we did not get farther than Fastov owing to the lack of engines. That town, once prosperous, was now impoverished and reduced to less than one third of its former population. Almost all activity was at a standstill. We found the marketplace, in the centre of the town, a most insignificant