RussianRevAndMuslims

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Notes

1. After the July events Yasmin Alibhai Brown wrote about the ‘pure, hollow evil’ of‘self-loathing psycho-perverts’, ‘franchised Islamic fascists’, and ‘killers’ with ‘crazy eyes’ (LetUs Not Grace these Bombers with a Cause, Independent, 11 July 2005). Polly Toynbeeaccused the SWP of being ‘fellow travellers with primitive Islamic extremism’ (In the Name ofGod, Guardian, 22 July 2005); while Nick Cohen, never short of an abusive epithet, said theliberal left had ‘become the fellow travellers of the psychopathic far-right’ (I Still FightOppression, Observer, 7 August 2005).2. Marxists and Religion: Yesterday and Today, published in International Viewpoint, March2005, and available at http://www.zmag.org3. The Middle East Through the Mirror of Marxism, talk given at the SWP’s Marxism 2004event in London, July 2004. Here Achcar argued that Christianity and Islam have a verydifferent genesis, one the product of a persecuted sect and the other of a group that swiftlybecame rulers of a mighty empire, which meant that the Koran is closed to left winginterpretations: ‘You would have a really hard time giving a radical left interpretation to a lot ofwhat you find in it. That’s why they would say god created you as classes and so thereforesocial classes are natural and you cannot suppress them. I don’t need to speak about thewomen issue ... it leads to utterly reactionary policies.’ A Marxist approach to Islam, however,starts from material contradictions in society, not from texts such as the Koran.4. Building on the Success of the London ESF, IST Discussion Bulletin, January 2005.5. Socialism and Religion (1905). All Lenin’s articles cited here are available atwww.marxists.org/archive/lenin6. K. Marx, Contribution to the Critique of Hegel’s Philosophy of Right (1843 – emphasis in theoriginal), available at www.marxists.org7. The Attitude of the Workers’ Party to Religion (1909)8. L. Trotsky, My Life (Harmondsworth, 1984), ch.6.9. T. Cliff, Lenin vol.I: Building the Party (London, 1986), pp.84-86.10. As above, pp.157-158.11. W. Husband, Godless Communists: Atheism and Society in Soviet Russia 1917-1932(Illinois, 2000), pp.54-57.12. P. Steeves, Keeping the Faiths: Religion and Ideology in the Soviet Union (New Jersey,1991), pp.85-86. In April 1929, all these activities, which had so facilitated the growth of theProtestant evangelical movement, were banned as Stalin consolidated his power.13. Russian Baptists and the Military Question, 1918-1929, in P. Brock and T.P. Socknat(eds.), Challenge to Mars: Essays on Pacifism from 1918 to 1945 (Toronto, 1999), pp.21-40.14. Quoted in P. Steeves, as above.15. W. Husband, as above, pp.58-59.16. See W. Husband, as above, pp.59-66. Under Article 17 of the law ‘concerning religiousassociations’: ‘Religious societies are prohibited from the following activities: a) creation offunds for mutual aid, cooperatives, industrial associations; and, in general, the use of propertyplaced at their disposal for any other goals than the satisfaction of religious needs; b) providingmaterial support to members; c) organising either special children’s, youth, women’s prayerand other meetings, or general Bible, literature, handicraft, labour, or religious study meetings,groups, circles, departments, as well as organising excursions and children’s playgrounds,opening libraries and reading rooms, and operating sanatoria and medical clinics...’

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17. A. Bennigsen and C. Lemercier-Quelquejay, Islam in the Soviet Union (London, 1967),p.78; R. Pipes, The Formation of the Soviet Union (New York, 1954), p.77.18. D.T. Northrop, Hujum: Unveiling Campaigns and Local Responses in Uzbekistan, 1927, inD.J. Raleigh (ed.), Provincial Landscapes: Local Dimensions of Soviet Power, 1917-1953(Pittsburg, 2001), pp.125-145.19. A. Khaleed, The Politics of Muslim Cultural Reform: Jadidism in Central Asia (Berkeley,1998).20. A. Khaleed, Nationalizing the Revolution in Central Asia: The Transformation of Jadidism,1917-1920, in R.G. Suny and T. Martin (eds.), A State of Nations: Empire and Nation-Makingin the Age of Lenin and Stalin (Oxford, 2001).21. J. Smith, The Bolsheviks and the National Question, 1917-1923 (London, 1999), p.131.22. F.M. Mukhametshii, Musul’mane Rossii (Moscow, 2001), pp.48-49.23. The work is mentioned by A. Khaleed, in Nationalizing ..., as above. I am grateful to IrinaLester for digging the full text out of the bowels of the British Library for me.24. For details see The Seeds of National Liberation, International Socialism 94 (Spring 2002),pp.115-142. See also my Levye i prava malykh narodov, Svobodnaya Mysl’-XX1, no.7, 2004,or at www.postindustrial.net25. A. Avtorkhanov, Imperia Kremlia (Vilnius, 1988), p.99.26. A. Park, Bolshevism in Turkestan, 1917-1927 (New York, 1957), p.214.27. This and the previous paragraph taken from: A. Park, as above, pp.229-234; F.M.Mukhametshii, as above, pp.45-48; V.O. Bobrovnikov, Musul’mane Severnogo Kavkaza(Moscow, 2002), pp.217-234; D.T. Northrop, Veiled Empire: Gender and Power in SovietCentral Asia (New York, 2004), pp.77-78, 274-275; G. Massell, The Surrogate Proletariat:Moslem Women and Revolutionary Strategies in Soviet Central Asia: 1919-1927 (Princeton,1974), pp.202-203.28. M. Bennigsen Broxup, Russia and the North Caucasus, in M. Bennigsen Broxup (ed.), TheNorth Caucasus Barrier: The Russian Advance Towards the Muslim World (London, 1992),p.7; T. Martin, The Affirmative Action Empire: Nations and Nationalism in the Soviet Union,1923-1929 (New York, 2001), p.130; A. Park, as above, pp.242-243.29. G. Massell, as above; A. Bennigsen and S. Wimbush, Muslim National Communism in theSoviet Union: A Revolutionary Strategy for the Colonial World (Chicago, 1979); A. Khaleed,The Politics ..., as above.30. A. Bennigsen and S. Wimbush, as above, pp.222-223; V.O. Bobrovnikov, as above, p.218;M. Bennigsen Broxup, as above, p.6; A. Avtorkhanov, as above, p.99.31. It is important to note that in much of the literature about the early Bolshevik period, and inmuch of Bolshevik literature itself, the word ‘Muslim’ is used as a short-hand for nationality orgeography, rather than a description of religious belief: even Trotsky talks about ‘Muslimnationalism’ (Vospitanie molodezhi i natsional’nyi vopros, Pravda, 1 May 1923). This reflectednotions of the time but also the novelty of nation states in Central Asia. The book by Bennigsenand Wimbush (as above) is seriously marred by this confusion.32. Mir-Said Sultan Galiev, The Tartars and the October Revolution and The Methods ofAntireligious Propaganda Among Muslims (1921), both reprinted in A. Bennigsen and S.Wimbush, as above, pp.138-157. The Muslim regions of Russia produced some brilliantCommunist leaders, such as Sultan Galiev. The son of a teacher, he joined the Bolsheviks inNovember 1917 at the age of 23, became head of the Muslim Commissariat a few monthslater and was a prolific writer and orator. We are familiar today with national liberationmovements in the Third World that have called themselves ‘socialist’ or ‘Marxist’: Sultan Galiev

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is the intellectual father of these ideas. (Ahmed Ben Bella of Algeria is fond of quoting him, forexample.) Sultan Galiev argued that the national liberation movements of the East were bytheir very nature anti-imperialist, socialist and revolutionary. His fusion of Marxism, nationalismand Islam was a major departure from Bolshevism, of that there is no doubt, but it came aboutunder specific circumstances and as a result of the defeat of the Russian revolution. He wasthe first high-profile victim of the rising Stalinist bureaucracy.33. L. Trotsky, Tasks of Communist Education, in Problems of Everyday Life (New York,1994), p.118; A. Avtorkhanov, as above, p.102; D. Northrop, Hujum ..., as above.34. A. Khaleed, The Politics ..., as above, p.288.35. Quoted in H. Carrère d’Encausse, The Great Challenge: Nationalities and the BolshevikState, 1917-1930 (New York, 1992), p.183. Bennigsen and Lemercier-Quelqeujay note that ‘if,at the centre, the Soviet government showed itself anxious to attract Muslims of every politicalpersuasion, this was far from being the case on the periphery’. Islam in the Soviet Union, asabove, p.83.36. A. Park, as above, p.209.37. As above, p.242; G. Massell, as above, pp.196-198, 258-259.38. D. Northrop, Veiled Empire ..., as above, p.78.39. As above, pp.80-81 (emphasis in original).40. As above, p.81. Before the revolution it had been the Jadidist reformers who had arguedfor unveiling as part of a general upgrading in women’s status.41. D. Northrop, Hujum ..., as above, pp.129 and footnote 11.42. G. Massell, as above, pp.227-228.43. As above, pp.165-171.44. It is a pity that Richard Stites, one of the foremost historians of women’s liberation inRussia, fails to see the hujum as part of Stalin’s ‘sexual Thermidor’. R Stites, The Women’sLiberation Movement in Russia: Feminism, Nihilism and Bolshevism 1860-1930 (Princeton,1978), p.340.45. G. Massell, as above, pp.275-284; D. Northrop, Hujum ..., as above.46. D. Northrop writes: ‘The hujum’s targeting of the veil in some ways only strengthened itsappeal, if anything only expanding the number of veiled women in the short term ...’ – Hujum..., as above, p.145.47. I have explained this in detail in International Socialism 94, as above.48. Tainy Natsional’noi Politiki TsK RKP: Stenograficheskii Otchet Sekret-nogo IVSoveshchaniia TsK RKP, 1923g (Moscow, 1992), pp.256-257.49. As above, p.113. Khodzhanov’s speech was singled out for praise by Zinoviev in hissumming up at the end of the four-day conference (p.223).50. As above, pp.162-163.51. As above, p.197.52. See, for example, Hannah Sell’s article Islam and Socialism’, in Socialist Today, no.87(October 2004), or the infinitely weaker articles by G: Byrne in Solidarity, nos.46, 47, 48 and 50(2004).53. ‘Behind this seemingly revolutionary fear of “rapprochement” there really lurks a politicalpassivity ...an illusion of serious political struggle’ – L. Trotsky, On the United Front, in The FirstFive Years of the Communist International, vol.2 (New York, 1974), p.96.54. For example, Lenin mentions the Polish peasants’ ‘struggle for nationality, religion, and“Polish” land’ (Critical Remarks on the National Question, 1913), and early capitalism’s drive tounite territories into nation states by sweeping away ‘all the old, medieval, caste, parochial,

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petty-national, religious and other barriers’ (The Rights of Nations to Self-Determination, 1914).Trotsky talked of ‘Muslim nationalism’ (see footnote 31 above).55. Paraphrasing Lenin, Critical Remarks on the National Question.56. See, for example, the debate on faith schools between Nick Grant and Ger Francis in theSWP’s Pre-Conference Discussion Bulletins, nos.2 and 3, 2005.57. See footnote 35.58. Manifesto of the Congress to the Peoples of the East, in Baku: Congress of the Peoples ofthe East (New Park Publications, 1977), p.172. The congress was beset with all sorts ofproblems, but there is no space to go into them here. N.B. In 1922 the 4th Congress of theCommunist International corrected its policy adopted at the 2nd congress and endorsedtemporary alliances with pan-Islamism against imperialism – E.H. Carr, The BolshevikRevolution 1917-1923, vol.3 (Harmondsworth, 1971), p.476.59. M. Bennigsen Broxup, The Last Ghazawat: The 1920-1921 Uprising, in Bennigsen Broxup(ed.), The North Caucasus Barrier, as above, pp.112-145. Bennigsen Broxup’s accountsuggests that ultra-left policies by local Bolsheviks added to support for Gotsinskii’s uprising.

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RussianRevAndMuslims