is it just me or are a lot of nationalists now angry due to trump selling out
how can we get nationalists to become anti-capitalists
also can you be a nationalist and an anti-capitalist
is it just me or are a lot of nationalists now angry due to trump selling out
how can we get nationalists to become anti-capitalists
also can you be a nationalist and an anti-capitalist
Other urls found in this thread:
Read Lenin and Stalin on the national question.
2. Questions of the Guidance of Inner-Party Affairs
b) The picture of the struggle against deviations in the Party will not be complete if we do not touch upon the deviations that exist in the Party on the national question. I have in mind, firstly, the deviation towards Great-Russian chauvinism, and secondly, the deviation towards local nationalism. These deviations are not so conspicuous and assertive as the "Left" or the Right deviation. They could be called creeping deviations. But this does not mean that they do not exist. They do exist, and what is most important they are growing. There can be no doubt whatever about that. There can be no doubt about it, because the general atmosphere of more acute class struggle cannot fail to cause some intensification of national friction, which finds reflection in the Party. Therefore, the features of these deviations should be exposed and dragged into the light of day.
What is the essence of the deviation towards Great-Russian chauvinism under our present conditions?
The essence of the deviation towards Great-Russian chauvinism lies in the striving to ignore national differences in language, culture and way of life; in the striving to prepare for the liquidation of the national republics and regions; in the striving to undermine the principle of national equality and to discredit the Party's policy of nationalising the administrative apparatus, the press, the schools and other state and public organisations.
In this connection, the deviators of this type proceed from the view that since, with the victory of socialism, the nations must merge into one and their national languages must be transformed into a single common language, the time has come to abolish national differences and to abandon the policy of promoting the development of the national cultures of the formerly oppressed peoples.
In this connection, they refer to Lenin, misquoting him and sometimes deliberately distorting and slandering him.
Lenin said that under socialism the interests of the nationalities will merge into a single whole—does it not follow from this that it is time to put an end to the national republics and regions in the interests of
internationalism? Lenin said in 1913, in his controversy with the Bundists, that the slogan of national culture is a bourgeois slogan—does it not follow from this that it is time to put an end to the national cultures of the peoples of the USSR in the interests of . . . internationalism?
Lenin said that national oppression and national barriers are destroyed under socialism—does it not follow from this that it is time to put a stop to the policy of taking into account the specific national features of the peoples of the USSR and to go over to the policy of assimilation in the interests of . . . internationalism?
And so on and so forth.
There can be no doubt that this deviation on the national question, disguised, moreover, by a mask of internationalism and by the name of Lenin, is the most subtle and therefore the most dangerous species of Great-Russian nationalism.
Firstly, Lenin never said that national differences must disappear and that national languages must merge into one common language within the borders of a single state before the victory of socialism on a world scale. On the contrary, Lenin said something that was the very opposite of this, namely, that "national and state differences among peoples and countries … . will continue to exist for a very, very long time even after the dictatorship of the proletariat has been established on a world scale" (Original Comment: JVS: My italics) (Vol. XXV, p. 227). How can anyone refer to Lenin and forget about this fundamental statement of his?
True, Mr. Kautsky, an ex-Marxist and now a renegade and reformist, asserts something that is the very opposite of what Lenin teaches us. Despite Lenin, he asserts that the victory of the proletarian revolution in the Austro-German federal state in the middle of the last century would have led to the formation of a single, common German language and to the Germanisation of the Czechs, because "the mere force of unshackled intercourse, the mere force of modern culture of which the Germans were the vehicles, without any forcible Germanisation, would have converted into Germans the backward Czech petty bourgeois, peasants and proletarians who had nothing to gain from their decayed nationality" (see Preface to the German edition of Revolution and Counter-revolution).
It goes without saying that such a "conception" is in full accord with Kautsky's social-chauvinism. It was these views of Kautsky's that I combated in 1925 in my speech at the University of the Peoples of the East. (Original Footnote: This refers to the address delivered at a meeting of students of the Communist University of the Toilers of the East, May 18, 1925 (see J. V. Stalin, "The Political Tasks of the University of the Peoples of the East," Works, Vol. 7, pp. 141-42)
But can this anti-Marxist chatter of an arrogant German social-chauvinist have any positive significance for us Marxists, who want to remain consistent internationalists?
Who is right, Kautsky or Lenin?
If Kautsky is right, then how are we to explain the fact that relatively backward nationalities like the Byelorussians and Ukrainians, who are closer to the Great-Russians than the Czechs are to the Germans, have not become Russified as a result of the victory of the proletarian revolution in the USSR, but, on the contrary, have been regenerated and have developed as independent nations? How are we to explain the fact that nations like the Turkmenians, Kirghizians, Uzbeks, Tajiks (not to speak of the Georgians, Armenians, Azerbaijanians,- and others), in spite of their backwardness, far from becoming Russified as a result of the victory of socialism in the USSR, have, on the contrary, been regenerated and have developed into independent nations? Is it not evident that our worthy deviators, in their hunt after a sham internationalism, have fallen into the clutches of Kautskyan social-chanvinism? Is it not evident that in advocating a single, common language within the borders of a single state, within the borders of the USSR, they are, in essence, striving to restore the muh privileges of the formerly predominant language, namely, the Great-Russian language?
What has this to do with internationalism?
Secondly, Lenin never said that the abolition of national oppression and the merging of the interests of nationalities into one whole is tantamount to the abolition of national differences. We have abolished national oppression. We have abolished national muh privileges and have established national equality of rights. We have abolished state frontiers in the old sense of the term, frontier posts and customs barriers between the nationalities of the USSR We have established the unity of the economic and political interests of the peoples of the USSR But does this mean that we have thereby abolished national differences, national languages, culture, manner of life, etc.? Obviously it does not mean this. But if national differences, languages, culture, manner of life, etc.; have remained, is it not evident that the demand for the abolition of the national republics and regions in the present historical period is a reactionary demand directed against the interests of the dictatorship of the proletariat? Do our deviators understand that to abolish the national republics at the present time means depriving the vast masses of the peoples of the USSR of the possibility of receiving education in their native languages, depriving them of the possibility of having schools, courts, administration, public and other organisations and institutions in their native languages, depriving them of the possibility of being drawn into the work of socialist construction? Is it not evident that in their hunt after a sham internationalism our deviators have fallen into the clutches of the reactionary Great-Russian chauvinists and have forgotten, completely forgotten, the slogan of the cultural revolution in the period of the dictatorship of the proletariat which applies equally to all the peoples of the USSR; both Great-Russian and non-Great-Russian?
Thirdly, Lenin never said that the slogan of developing national culture under the conditions of the dictatorship of the proletariat is a reactionary slogan. On the contrary, Lenin always stood for helping the peoples of the USSR to develop their national cultures. It was under the guidance of none other than Lenin that at the Tenth Congress of the Party, the resolution on the national question was drafted and adopted, in which it is plainly stated that: "The Party's task is to help the labouring masses of the non-Great Russian peoples to catch up with Central Russia, which has gone in front, to help them:
a) to develop and strengthen Soviet statehood among them in forms corresponding to the national conditions and manner of life of these peoples;
b) to develop and strengthen among them courts administrations, economic and government bodies functioning in their native language and staffed with local people familiar with the manner of life and mentality of the local inhabitants;
c) to develop among them press, schools, theatres, clubs, and cultural and educational institutions in general, functioning in the native languages;
d) to set up and develop a wide network of general-educational and trade and technical courses and schools, functioning in the native languages." (Original Footnote: See Resolutions and Decisions of CPSU Congresses, Confrences and Centrla Committee Plenums; Part 1, 1953, p.559).
Is it not obvious that Lenin stood wholly and entirely for the slogan of developing national culture under the conditions of the dictatorship of the proletariat?
Is it not obvious that to deny the slogan of national culture under the conditions of the dictatorship of the proletariat means denying the necessity of raising the cultural level of the non-Great-Russian peoples of the USSR, denying the necessity of compulsory universal education for these peoples, means putting these peoples into spiritual bondage to the reactionary nationalists?
Lenin did indeed qualify the slogan of national culture under the rule of the bourgeoisie as a reactionary slogan. But could it be otherwise?
What is national culture under the rule of the national bourgeoisie? It is culture that is bourgeois in content and national in form, having the object of doping the masses with the poison of nationalism and of strengthening the rule of the bourgeoisie.
What is national culture under the dictatorship of the proletariat? It is culture that is socialist in content and national in form, having the object of educating the masses in the spirit of socialism and internationalism.
How is it possible to confuse these two fundamentally different things without breaking with Marxism?
Is it not obvious that in combating the slogan of national culture under the bourgeois order, Lenin was striving at the bourgeois content of national culture and not at its national form?
It would be foolish to suppose that Lenin regarded socialist culture as non-national, as not having a particular national form. The Bundists did at one time actually ascribe this nonsense to Lenin. But it is known from the works of Lenin that he protested sharply against this slander, and emphatically dissociated himself from this nonsense. Have our worthy deviators really followed in the footsteps of the Bundists?
After all that has been said, what is left of the arguments of our deviators?
Nothing, except juggling with the flag of inter-nationalism and slander against Lenin.
Those who are deviating towards Great-Russian chauvinism are profoundly mistaken in believing that the period of building socialism in the USSR is the period of the collapse and abolition of national cultures. The very opposite is the case. In point of fact, the period of the dictatorship of the proletariat and of the building of socialism in the USSR is a period of the flowering of national cultures that are socialist in content and national in form for under the Soviet system, the nations themselves are not the ordinary "modern" nations, but socialist nations just as in content their national cultures are not the ordinary bourgeois cultures, but socialist cultures.
They apparently fail to understand that national cultures are bound to develop with new strength with the introduction and firm establishment of compulsory universal elementary education in the native languages. They fail to understand that only if the national cultures are developed will it be possible really to draw the backward nationalities into the work of socialist construction.
They fail to understand that it is just this that is the basis of the Leninist policy of helping and promoting the development of the national cultures of the peoples of the USSR.
It may seem strange that we who stand for the future merging of national cultures into one common (both in form and content) culture, with one common language, should at the same time stand for the flowering of national cultures at the present moment, in the period of the dictatorship of the proletariat. But there is nothing strange about it. The national cultures must be allowed to develop and unfold, to reveal all their potentialities, in order to create the conditions for merging them into one common culture with one common language in the period of the victory of social-ism all over the world. The flowering of cultures that are national in form and socialist in content under the dictatorship of the proletariat in one country for the purpose of merging them into one common socialist (both in form and content) culture, with one common language, when the proletariat is victorious all over the world and when socialism becomes the way of life—it is just this that constitutes the dialectics of the Leninist presentation of the question of national culture.
It may be said that such a presentation of the question is "contradictory." But is there not the same "contradictoriness" in our presentation of the question of the state? We stand for the withering away of the state. At the same time we stand for the strengthening of the dictatorship of the proletariat, which is the mightiest and strongest state power that has ever existed. The highest development of state power with the object of preparing the conditions for the withering away of state-power—such is the Marxist formula. Is this "contradictory"? Yes, it is "contradictory." But this contradiction is bound up with life, and it fully reflects Marx's dialectics.
Or, for example, Lenin's presentation of the question of the right of nations to self-determination, including the right to secession. Lenin sometimes depicted the thesis on national self-determination in the guise of the simple formula: "disunion for union." Think of it—disunion for union. It even sounds like a paradox. And yet, this "contradictory', formula reflects that living truth of Marx's dialectics which enables the Bolsheviks to capture the most impregnable fortresses in the sphere of the national question.
The same may be said about the formula relating to national culture: the flowering of national cultures (and languages) in the period of the dictatorship of the proletariat in one country with the object of preparing the conditions for their withering away and merging into one common socialist culture (and into one common language) in the period of the victory of socialism all over the world.
Anyone who fails to understand this peculiar feature and "contradiction" of our transition period, anyone who fails to understand these dialectics of the historical processes, is dead as far as Marxism is concerned.
The misfortune of our deviators is that they do not understand, and do not wish to understand, Marx's dialectics.
That is how matters stand as regards the deviation towards Great-Russian chauvinism.
It is not difficult to understand that this deviation reflects the striving of the moribund classes of the formerly dominant Great-Russian nation to recover their lost muh privileges.
Hence the danger of Great-Russian chauvinism as the chief danger in the Party in the sphere of the national question.
Nationalism is class collaboration.
yes but you must be a nazi
you mean Asserist
The corporatist system under fascism and nazism is just a form of illiberal capitalism. The anti-capitalist rhetoric found in the turd position is purely that, rhetoric.
Laugh at them as they deserve to be laughed at. They always respond well to shame.
The fact that the media has spun the false binary into globalism vs capitalism is shocking, and needs to end immediately. Nationalism has ALWAYS been associated with actual nazi philosophies. Its the dick version of patriotism. Both globalism and nationalism are ridiculous choices and should be ignored. All labels are bullshit. Never let others tell you there are only two choices.
yes and no
Its called fascism. Fuck off
But USA's capitalist imperialism IS nationalism. USA exploits and oppresses other countries and is currently gunning for the largest producer of oil in the world, which doesn't trade that oil for US dollars.
How can you call yourself a nationalist AND be against foreign interventionism that sets up puppet governments that suck your business' interests dick?
it's worthless, pseudo leftists petty bourgeois nationalist movements are shit. we should support them in anti imperialist struggles but never promote them outside that situation
Of course he fucking sold out. The guy has never worked a day in his life, he's just used money to make more money. He's never turned a wrench, he's never written a line of code, he's never done ANYTHING except pay people to make things that he keeps.
The US has never been a real home to him, it's just a place where they speak English and let him eat pizza with a knife and fork. And it's never been a home to any of those rich bastards. They don't see neighborhoods, they see plots of land to be bought and sold for a profit. They don't see the dignity of working people making their own lives better, they see a line item. An expenditure. Something to be minimized, outsourced to China or automated away by robots.
Trump never cared about anything he said in the campaign. He failed against illegal immigrants, then hired illegal immigrants because they're more profitable than Americans. He sold hats that said "Make America Great Again" but were made in China because it was more profitable.
He did what every billionaire does. He ripped us off. He made us work and then kept the profit, and dumped us off the side of the boat when it was convenient to do so. And that's not going to change until we change the economic system of this country.
Railed against illegal immigrants*
Rhetoric =/= action
I don't disagree (even if I think it's spooky to be anti-nationalist), but you have to be careful who you associate with. Outright nationalists are actually easier to convert to prioritizing socialism over nationalism than are liberal patriots, as the spooks of the latter are internalized, latent, and self-justifying. With a nationalist, you know who they're going to side with straight away: those who they perceive their "nation" as telling them are its enemies. With patriots, they seem to know this intrinsically, and backstab you only with the phrase along the lines of "I had to choose between socialism or my country, and I chose my country".
Basically, don't fall into the Hitler-Strasser trap, where the former sees an opportunity in the wealth and finances of capitalism to prop up the abstract "nation" and therefore eliminates the latter to protect it. If you can avoid that, then you'll be far safer with an anti-capitalist nationalist on your side than with a nominally-anti-capitalist patriot.
If nationalist tries to become anti-capitalist he becomes nazi
Just portray the capitalist class as an alien entity, of infected by alien thoughts. "Rootless cosmopolitans" is a good way to portray them when you happen upon a nationalist (that actually understands the words). Though, of course, there is always the risk of drifting into nazi-like deviations etc., which is why you have to keep the nationalist wing of any movement small enough that you can strangle it when it starts uttering strange words in its sleep.
Speaking like this is our best bet, just be careful to avoid adopting Trumpian's nationalist rhetoric. Whatever you do don't parrot bolshevik party lines like this: