Ernst Thälmann – German Communist leader – statue in Moscow

Ernst Thälmann - German Communist leader

Ernst Thälmann – German Communist leader

More on the USSR

Ernst Thaelmann – German Communist leader – statue in Moscow

It’s difficult to work out the thinking in the early days after the collapse of the (then Revisionist) Soviet Union in 1991 when it comes to revolutionary monuments. They display an element of schizophrenia, not knowing how to deal with the Soviet, Socialist past. But if you take something away with what are you going to replace it? Prior to the October Revolution of 1917 Russia was a backward, undeveloped, country with a population in the countryside that had barely moved from serfdom. The working class was small – yet highly organised and with a political understanding far exceeding that of their companions in the countries of the ‘west’ – and militarily it was of no consequence.

It was the construction of Socialism from 1917 to 1953 that built the country that turned the Soviet Union from a backward, peasant dominated country to an industrialised country with a sophisticated infrastructure and, after the re-construction following the Great Patriotic War, one of the most powerful nations on earth. And, of course, it was the Soviet Union that played the pivotal role in the defeat of Nazism.

So going back to the ‘pre-revolutionary’ period for imagery and options wasn’t really an option so, at least initially. As time moved on the defeat of the Napoleonic imperialist invasion was promoted to greater importance and the iconography of the Orthodox Church appeared in more public spaces.

Statues and other representations of JV Stalin had been removed in the 1950s after Khrushchev’s denunciation at the 20th Congress of the Communist Party of the Soviet Union. This culminated in the removal of his body from the mausoleum he had shared with VI Lenin, for more than seven years, in October 1961. But even then this removal was carried out in the dead of night and at a time when the announcement could have been ‘buried’ by news of a successful nuclear test. However, such a radical move with the body of Lenin, the new capitalists feared, would almost certainly have been met with substantial public opposition.

Nonetheless, there are still images of, or references to, Stalin in public places in Moscow, such as; the roundel which depicts both VI Lenin and JV Stalin in the external decoration of the Russian Soviet Federative Socialist Republic pavilion at the Exhibition of Achievements of the National Economy (VDNKh); a young woman carries a copy of Stalin’s written works at the Kievskaya, Line 3, Metro station; and he also appears on a bas relief on the platform of Ploschad Vosstaniya Metro station in Leningrad.

There have been continued suggestions about the removal/destruction of the Lenin mausoleum (as was the fate of Georgi Dimitrov in Sofia, Bulgaria) but I would think that such discussions will get nowhere the longer the structure remains in its prominent location in Red Square.

In the early days of the collapse of the Soviet Union, when confusion reigned and any remaining Communist organisation was less than functional, a number of statues and monuments were either removed or destroyed with some of those that were taken down later re-appearing at the Muzeon Art Park.

At the same time there are still almost a hundred statues of VI Lenin in the Greater Moscow area, mostly in local communities but only a handful in the city centre (including the sculptural assembly in Oktyabrskaya Square); Karl Marx still gives a speech just across the road from the Bolshoi Theatre; Frederick Engels stands in a small square near the rebuilt Cathedral of Christ the Saviour, across the road from the ornate entrance to Kropotkinskaya metro station; and there’s a somewhat strange monument to Uncle Ho (Ho Chi Minh) close to the entrance to Akademicheskaya metro station south of the city centre.

And then there’s the statue to Ernst Thaelmann, the German Communist Party leader who was imprisoned by the Nazis and eventually murdered in their custody.

Ernst Thälmann - Moscow

Ernst Thälmann – Moscow

Fifty years old by Wilhelm Pieck

Ernst Thaelmann will be fifty years old on the sixteen of April. There is hardly a corner of the world where the name of the imprisoned leader of the Communist Party of Germany is not uttered with warmth and emotion by all workers and friends of peace and liberty and where his release is not insistently demanded. Ernst Thaelmann, whom the bloodthirsty hangmen of the German proletariat have already kept in prison for three years, whom they are torturing and ill-treating, has become the symbol of the struggle against war and Fascism, the struggle for Socialism, all over the world.

It was a long journey, rich in sacrifice and struggle, that the Hamburg docker, Ernst Thaelmann, had to make before he grew to be the great leader of the producing masses of Germany and one of the most popular leaders of the Communist International.

As the son of a class-conscious worker organised in the Social-Democratic Party, Ernst Thaelmann came into the Socialist movement in his early youth. He was hardly sixteen years old when he joined the Social-Democratic Party. The indigent circumstances of a proletarian family drove him very early into the drudgery of capitalist exploitation. These circumstances prevented him from following the well-meant advice of his teachers that this talented working-class boy should continue his education.

Ernst Thaelmann began his independent proletarian existence as a porter in the Hamburg docks. He made a trip to America as a coal trimmer, and worked as a daily labourer on American farms. Thus the international character of capitalist exploitation was hammered into him in early youth – but at the same time it taught him militant life of the international working class. Arriving back in Hamburg, he devoted his whole energy and all his spare time to work in party and trade union. After a heavy day’s work and an evening spent in the service of the organisation, he voraciously read and studied the Socialist literature. At first his activities were mainly in the trade union field. Very soon his work for the organisation, his personal courage, his self-sacrifice and the successful way in which he stood up for the workers’ demands, won him the confidence of the workers. They elected him to the local executive of their trade union, they sent him four times as delegate to the congress of the Transport Workers’ Union. And already in those days Ernst Thaelmann began his open and determined fight against opportunism.

In Hamburg, Germany’s largest city serving international trade, all the shady sides of the capitalist system were in evidence in their most blatant forms. Besides the strata of labor aristocrats corrupted by colonial surplus profits, it was the circumstance that Hamburg was the seat of a number of central trade union and co-operative institutions with their large bureaucratic apparatus which, more than anything, supplied a firm foundation for opportunism. Among other things it is also noteworthy that after the Revolution of 1918 these opportunist elements in Hamburg became the representatives of the most reactionary and right-wing opinions in Social Democracy. In order to indicate their attitude, it is enough to mention that it was one of the leaders of reactionary Hamburg Social-Democracy (Sarendorff) who replied to the united front proposals of the Communists before Hitler’s assumption to power with the provocative statement that he would ten times rather go with the bourgeoisie than once with the Communists.

In the struggle with these reactionary elements in the working-class movement Ernst Thaelmann became an uncompromising fighter for revolutionary Marxism.

When the slaughter of the nations began, and opportunism went over with banners flying to the camp of chauvinism and imperialism, the revolutionary worker, Ernst Thaelmann, did not waver one minute. From the very first days he fought resolutely against the war policy of Social-Democracy. In the first few weeks of the war he was ordered to the front. As an internationalist he set out to enlighten the troops, circulating illegal leaflets and newspapers and making a stand against the brutal treatment of the soldiers by Prussian militarism. For this he was deliberately victimised by the officers and given the most dangerous duties in the front line. Even from the trenches he kept in close touch with the illegally operating Hamburg opposition. Together with it he joined the Independent Social-Democratic Party. After the outbreak of the Revolution in November 1918, Ernst Thaelmann fought in the foremost ranks of the revolutionary workers against the counter-revolutionary troops which Ebert and Noske had sent to crush the workers of Hamburg and Bremen. The revolutionary workers of Hamburg, who recognised Thaelmann’s personal courage and daring, elected him to represent them in the City government of the port. It was due to him that out of the 42,000 members of the Independent Social-Democratic Party’s organisation in Hamburg, 40,000 declared their allegiance to the principles of the Communist International.

After the Party, following the defeat of the German proletariat in 1923, had devastatingly settled the opportunists, Ernst Thaelmann, as one of the most popular left-wing leaders, was summoned to the Central Committee of the Party, where he very soon rose to be leader of the Party. Under his leadership, the Party quickly and definitely rid itself of the ultra-left group of Ruth Fischer and Maslow, whose pseudo-radical, fatal policy had done immense harm to the mass-influence of the Party, threatening to isolate the Party from the masses.

With the help of the Communist International, he welded all the healthy and valuable forces of the Party in the leadership and in the organisation as a whole into an iron phalanx, which first flung the Trotskyist gang out of the ranks of the Party, only later to cleanse it with equal thoroughness of the Right opportunist and conciliators.

To all of us in the leadership, and to every single Party comrade, Thaelmann became a model revolutionary loyalty and devotion to the Communist International, the World Party of Lenin and Stalin. He taught us absolute devotion and passionate love for the Soviet Union and for our great leader Stalin. Thaelmann never wavered on this question. At the October Conference of the C.P.G. in 1932, he addressed the following words of warning to the Party:

‘There were sometimes in our own ranks comrades who thought themselves cleverer and more capable of judging various questions than was done in the definite decisions of our World Party. Here I stress with the greatest emphasis: our relations with the Comintern, this close, indestructible, firm confidence between the C.P.G. and the C.I. and its Executive – this is one of our Party, the inner-political struggles and disputes in the past and of the higher political maturity of our Party generally.’

The latest war-provocation by German Fascism recalls to our mind Thaelmann’s passionate struggle against war, against Fascism, for an international understanding among the nations, particularly between the working masses of Germany and France. Under Thaelmann’s leadership the Communist Party of Germany resolutely took over and resolutely continued the militant policy of the Spartakus-Bund against the Treaty of Versailles. In contrast to the criminal war-policy of the German-Fascists, however, the policy of the Communist Party is founded on international solidarity among the nations, on peaceful understanding between them, on the alliance of the working class of the whole world. This attitude was forcibly expressed by Thaelmann at that historic mass meeting of the French workers in Paris, at which he had to appear illegally because the French police tried to prevent him from attending. There Thaelmann said:

‘Even more boldly and more courageously we shall hold out our hands over frontier barriers to our militant comrades in France, joining with them in fraternal solidarity in a fighting alliance against the war-criminals and their accomplices. We shall not allow the German and French workers to be goaded again into mutual fratricide.’

The Bolshevist policy of the Communist Party under Thaelmann’s leadership led to a steady, constant increase in its mass-influence. At the elections to the German Reichstag in November 1932, six million working people voted for the Communist Party of Germany. The Party numbered more than 300,000 members, and it was fulfilling with ever-increasing success its great historic task of preparing the working masses of Germany for the struggle for and winning Socialism.

The development of the Party to a mass-party with a vigorous Bolshevist character was largely due to Ernst Thaelmann. He was more than usually sensitive to the temper of the masses, especially the Social-Democratic workers. For this reason he was accused by the group Nuemann of ‘running behind the S.P.G. Workers’. But Ernst Thaelmann’s work was anything but this. Quite the reverse: he tried to make the Social-Democratic workers realise the necessity of the united front in view of the rising wave of Fascism. He tried also, however, to create the conditions for this in the Party itself. At the meeting of the Central Committee on February 19, 1932, he said:

‘We say that the revolutionary united-front policy forms the main link in the proletarian policy in Germany. Comrades, a formulation like this is one of great moment; we have chosen it on mature reflection.’

And at the Berlin Anti-Fascist Unity Congress on July 10, 1932, Thaelmann said: ‘The question of the united front against Fascism … that is the question vital to the German proletariat.’ On the initiative of Ernst Thaelmann the ‘Anti-Fascist Action’ was inaugurated by the Communist Party in May, 1932, bringing the Communist and Social-Democratic workers closer together. And yet there were still present in the Party very powerful sectarian inhibitions among Communist workers against the united front with the Social-Democratic workers, chiefly caused by the struggle conducted against the Communist Party by the Social-Democratic leaders, especially the Social-Democratic Prussian Government, with the use of terrorist methods.

In these circumstances a number of grave errors were made by the Party, to correct which, on the strength of experience gained in the meantime, Ernst Thaelmann would naturally have acted with the utmost vigour if he had not been prevented from doing so by his arrest. The most serious error was that the Fascist menace was under-estimated and the main blow was not aimed at the Fascist menace as it became more and more clearly manifested.

On the bold initiative of Comrade Dimitrov, the Seventh World Congress decided to divert our tactics to the creation of the united front and the People’s Front, and set the Communist Party of Germany, in view of the altered situation in Germany, the special task of revising its relations with Social-Democracy, so that the rapid creation of the united front should become possible.

The working masses in town and country are beginning to revolt against their Fascist oppressors, although under the severe terror this result takes at first the simplest forms. The tasks facing the Communist Party of Germany in such a situation are great and fraught with responsibility. Now is the time, in spite of Fascist rule to terror and the suppression of all free expression of opinion in Germany, to counteract the mass chauvinist infection and to rally all available forces for the overthrow of this mad rule of the war-mongers, the oppressors and murderers of the working people of Germany. It is necessary to unite quickly and boldly all the opponents of the Fascists rule of terror against all reactionary attempts at sabotage and against all sectarian inhibitions; but above all to heal the split in the working class and to lead the Communist and Social-Democratic workers together into a united fighting front.

The C.P.G. lives on and is working despite the tremendous sacrifices it has to make under the Fascist terror. The heroic struggle, full of sacrifices, which tens of thousand of Communists and revolutionary workers are waging at the cost of the lives of thousands of their best, has shown that the Fascist terror and the reformist policy of capitulation were not able to demoralise the ranks of the proletariat. The fact that the Communist Party has been successful in this is due primarily to the heroic cadres raised by the Party under Thaelmann’s leadership.

For more than three years Thaelmann has been lying in a Fascist gaol. During all this time it has only been possible once – through the workers’ delegation from the Saar – for the proletariat to establish personal contact with Thaelmann. The Fascists allow the visit on that occasion in order to confuse the workers of the Saar, because they thought that the long period of terrorism in prison would have cowed Thaelmann and that he would not dare to speak openly to the workers. But Ernst Thaelmann bade farewell to the workers in these words: ‘I have been and I am being tortured! Greet the workers of the Saar from me as I would greet them!’ With that he showed that the brutalities of Fascist imprisonment could not break his revolutionary fortitude.

The indictment against Thaelmann published the other day is no more than a miserable declaration of bankruptcy of the part of the Fascist prosecution. That explains why the Fascists for three whole years have been continually postponing the trial and now want to abandon it all together. The latest report concerning Thaelmann’s fate should arouse the international proletariat the utmost vigilance. Thaelmann has been transferred from the custody of the remand authorities to that of the terrorist Gestapo gangs. This increases the mortal danger in which he is. But, on the other hand, in view of the publication of the indictment against Thaelmaan, the present moment is also favourable for the struggle for his release. If we succeeded in raising a tremendous storm of protest throughout the world, it will be possible to break down the prison walls and as in the case of Dimitrov, deliver Thaelmann from the clutches of the Fascist hangmen. The fact that Ernst Thaelmann has got to spend his fiftieth birthday in the gaols of Hitler-Fascism is an urgent reminder to all the anti-Fascists of the whole world that they must intensify to the utmost their campaign for the release of Thaelmann and the many thousands of imprisoned victims of the White Terror.

We greet Ernst Thaelmann on his fiftieth birthday! Freedom for him and for all anti-Fascists! Long live international solidarity! Long live the joint struggle of the workers of the entire world under the leadership of our great Stalin for peace and liberty for World Communism!

Originally published in The Communist Review, Vol. 3 No. 7, July 1936, pp.12–17, of the Communist Party of Australia. Reproduced in the Marxist Internet Archive.

Ernst Thälmann

April 16, 1886 – August 18, 1944

The Hamburg harbour worker Ernst Thälmann was a Social Democrat and organized in the transport workers’ association from 1904. Drafted as a reservist in January 1915, he experienced the horrors of war on the Western Front. In the fall of 1918, he did not return to the troops from leave in Hamburg, remaining in the city until the revolution. He joined the USPD and was elected onto Hamburg’s city parliament in 1919. Along with the majority of the Hamburg USPD, he was in favour of joining the Communist International in 1920 and was a delegate at the party conference in Halle in October of that year. From 1921 he was chairman of the Hamburg KPD district and a member of the party committee for the Wasserkante region. A popular figure in Hamburg, Thälmann was employed as a party secretary there from 1921 and was an uninterrupted member of the city parliament until 1933. He was on the KPD’s central committee from 1921 on and was elected into the party’s leadership at the IXth party conference in Frankfurt in 1924, remaining a member from then on. Representing the party in the Reichstag from 1924 to 1933, he was the KPD’s candidate for the Reich presidential elections in 1925 and 1932. Arrested on March 3, 1933, he remained determined in prison. Thälmann spent twelve years in solitary confinement, first in Moabit, then in Hannover and Bautzen. After being transferred to Buchenwald concentration camp, Ernst Thälmann was murdered on August 18, 1944.

Reproduced from the German Resistance Memorial Centre website.

Related – other statues of revolutionaries in Moscow

Park of the Fallen/Muzeon Art Park

Ho Chi Minh monument

Karl Marx

Frederick Engels

VI Lenin

Location of statue;

At the entrance to the Aeroport Metro station on Line 2, (the dark green one), Khoroshyovsky District, Moscow.

GPS;

55.8003°N

37.5329°E

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A view of different aspects of life when the people of the USSR were attempting to construct a new society in a hostile world of capitalism and imperialism – which used every opportunity to undermine the task of the revolutionary workers and peasants in the country that covered one-sixth of the world’s land mass.

The Marriage Laws of Soviet Russia, complete text of first code of laws of the Russian Socialist Federal Soviet Republic dealing with Civil Status and Domestic Relations, Marriage, the Family and Guardianship, Soviet Russia Pamphlets No. 2, The Russian Soviet Government Bureua, New York, 1921, 49 pages.

Red Star in Samarkand, Anna Louise Strong, Coward McCann, New York, 1929, 329 pages.

The Soviet Five-year Plan and its effect on world trade, HR Knickerbocker, Bodley Head, London, 1931, 245 pages.

From the First to the Second Five-Year Plan, a Symposium, J Stalin, V Molotov, L Kaganovich, K Voroshilov and others, Co-operative Publishing Society of Foreign Workers in the USSR, Moscow, 1933, 490 pages.

In Place of Profit, social incentives in the Soviet Union, Harry F Ward, Scibner’s Sons, New York, 1933, 460 pages.

Foreign trade in the USSR, JD Yanson, The New Soviet Library, Gollanz, London, 1934, 175 pages.

Buryat-Mongolia, International Publishers, New York, 1936, 56 pages.

Soviet Russia and Religion, Corliss Lamont, International pamphlets No 49, International Publishers, New York, 1936, 23 pages.

The Reconstruction of Moscow, Lev Perchik, Co-operative Publishing Society of Foreign Workers in the USSR, Moscow. 1936, 72 pages.

Soviet Communism, a new civilisation, Volume One, Sidney and Beatrice Webb, Scibners, New York, 1936, 528 pages.

Soviet Communism, a new civilisation, Volume Two, Sidney and Beatrice Webb, Scibners, New York, 1936, 645 pages.

Handbook on the Soviet Trade Unions, for workers’ delegations, edited by A Lozovsky, Cooperative Publishing Company of Foreign Workers in the USSR, Moscow, 1937, 144 pages.

Soviet Democracy, Pat Sloan, Left Book Club, Victor Gollanz, London, 1937, 288 pages.

Socialised Medicine in the Soviet Union, Henry E Sigerist, Left Book Club, Victor Gollanz, London, 1937, 397 pages.

The position of women in the USSR, GN Serebrennikov, Victor Gollanz, London, 1937, 117 pages.

A Visit to Russia, Report of Durham Miners Association, 1937, 56 pages.

From Tsardom to the Stalin Constitution, WP and Zelda Cpates, Aleen and Unwin, london, 1938, 332 pages.

The Moscow Subway, Y Abakumov, FLPH, Moscow, 1939, 24 pages.

Universities in the USSR, ULF Pamphlet No 7, University Labour Federation, London, 1939, 20 pages.

The State Farms of the USSR, P Lobanov, People’s Commissar of State Farms of the USSR and Member of the Supreme Soviet of the RSFSR, FLPH, Moscow, 1939, 32 pages.

Soviet Students, S Kaftanov, Chairman of the Committee on Higher Education of the Council of Peoples’ Commissars of the USSR, FLPH, Moscow, 1939, 32 pages.

Sport In the USSR, A Starostin, FLPH, Moscow, 1939, 31 pages. (Apologies, bad scan. Pages out of sequence.)

State Farms of the USSR, P Lobanov, People’s Commissar of State Farms of the USSR, FLPH, 1939, 32 pages.

Light on Moscow, DN Pritt, Penguin, London, 1940, 223 pages.

USSR speaks for itself, No 1, Industry, Lawrence and Wishart, London, 1941, 95 pages.

USSR speaks for itself, No 2, Agriculture and Transport, Lawrence and Wishart, London, 1941, 104 pages.

USSR Speaks for itself, No 3, Democracy in Practice, Lawrence and Wishart, London, 1941, 104 pages.

How the Soviet State is run, Pat Sloan, Lawrence and Wishart, London, 1941, 128 pages.

Marriage and The Family in the USSR, D Erde, Soviet Booklets, No. 2, Soviet War News, London, 1942, p16.

The Russians are people, Anna Louise Strong, Cobbett Publishing, London, 1943, 202 pages.

Peoples of the USSR, Anna Louise Strong, Macmillan, New York, 1944, 246 pages.

The truth about Soviet Union, Sidney and Beatrice Webb, with an essay on the Webbs by Bernard Shaw, Longmans, London, 1944, 79 pages.

Soviet Farmers, Anna Louise Strong, Pocket Library of the USSR, National Council of American-Soviet Friendship, New York?, n.d., 1944?, 47 pages.

Soviet Local Government, the administration of village and city explained, rates and taxes, elections, gas, water, electricity and other municipal services, Don Brown, Russia Today, London, 1945, 24 pages. (Apologies, bad scan, pages out of order.)

USSR, her life and her people, Maurice Dobb, University of London Press, 1945, 139 pages.

The Pattern of Soviet Power, Edgar Snow, Random House, New York, 1945, 219 pages.

These are the Russians, Richard Lauterback, Harper, New York, 1945, 368 pages.

Introducing the USSR, Beatrice King, Pitman, London, 1946, 112 pages.

Soviet Democracy, Harry F. Ward, Soviet Russia Today, New York, 1947, 48 pages.

Soviet Communism, A New Civilization, Sidney and Beatrice Webb, Longman’s, London, 1947, 1007 pages.

The Right-Wing Social-Democrats Today, O Kuusinen, FLPH, Moscow, 1948, 35 pages.

Industry in the USSR, E Lokshin, FLPH, Moscow, 1948, 170 pages.

The Soviet way of life, an examination, Maurice Lovell, Methuen, London, 1948, 213 pages.

The Law of the Soviet State, Andrei Yanuaryevich Vyshinskiy, Macmillan Company, New York, 1948, 749 pages.

Man and Plan in Soviet Economy, Andrew Rothstein, digitised version, first published in London 1948, 145 pages.

Soviet Economic Development since 1917, Maurice Dobb, Routledge Kegan Paul, London, 1948, 487 pages.

Industry in the USSR, E Lokshin, FLPH, Moscow, 1948, 170 pages.

Dialectical Materialism and Historical Science, VP Volgin, np., 1949, 5 pages.

Across the map of the USSR, N Mikhailov, FLPH, Moscow, 1949, 344 pages.

Fulfilment of the USSR State Plan for 1949, communique of the Central Statistical Administrration of the USSR Council of Ministers, Soviet News, London, 1950, 22 pages.

The role of the State in the Socialist Transformation of the economy of the USSR, KV Ostroviyanov, FLPH, Moscow, 1950, 11 pages.

The Soviet Union Today, a scientist’s impressions, SM Manton, with an foreword by Lord Boyd-Orr, Lawrence and Wishart, London, 1952, 133 pages.

Questions and answers on Property (Public and Private) in the USSR, Soviet News, London, 1954, 24 pages.

Soviet Law and Soviet Society, ethical foundations of the Soviet structure, mechanism of the planned economy, duties and rights of peasants and workers, rulers and toilers, the family and the state, Soviet justice, national minorities and their autonomy, the People’s Democracies and the Soviet pattern for a united world, George Guins, Martinus Nijhoff, The Hague, 1954, 457 pages.

The Soviet Regime, Communism in Practice, WW Kulski, Syracuse University Press, New York, 1954, 807 pages.

Education in the USSR, ASYFA, n.d., n.p., 12 pages. (Apologies, bad scan, pages all out of sequence.)

Questions and answers on Working Conditions in Soviet Industry, Soviet News, London, 1954, 30 pages.

Engineering progress in the USSR, A Zvorykin, FLPH, Moscow, 1955, 80 pages.

Problems and Achievements of Soviet Historical Science, abridged from the brief survey presented to the International Congress in Rome in September 1955, AL Sidorov, Society for Cultural Relations with the USSR, London, 1955, 13 pages.

Soviet civilization, Corliss Lamont, Philosophical Library, New York, 1955, 447 pages.

Political economy – a textbook issued by the Institute of Economics of the Academy of Sciences of the U.S.S.R, Lawrence and Wishart, London, 1957, 623 pages.

Soviet Economic Development since 1917, Maurice Dobb, International Publishers, New York, 1966 (reprint of 1948 original), 515 pages.

Jews in the Soviet Union – Fact versus Fiction, British Soviet Friendship Society, London, 1971, 4 pages.

Fraud, famine and fascism, the Ukrainian genocide myth from Hitler to Harvard, Douglas Tottle, Progress Books, Toronto, 1987, 167 pages.

Anton Semenovich Makarenko

 ….was a Ukrainian and Soviet educator, social worker and writer, became the most influential educational theorist in the Soviet Union.

Lectures to Parents, National Council of American-Soviet Friendship, 1961, 30 pages. These texts are lectures that were given by Makarenko over the radio in 1937. They were published in the Literaturnaia Gazetta after he died in 1939, and also in the Collected Works of Makarenko, Vol. 4, 1951.

A Book for Parents, FLPH, Moscow, 1954, 410 pages.

Workers control and socialist democracy, The Soviet experience, Carmen Sirianni, Verso, London, 1982, 437 pages.

Road to Life, Part 1, n.p., n.d., 282 pages.

Road to Life, an epic of education, volume 2, FLPH, Moscow, 1955, 179 pages. Online Version: A. S. Makarenko Reference Archive (marxists.org) 2002.

Anton Semyonovitch Makarenko, an analysis of his educational ideas in the context of Soviet Society, Frederic Lilge, University of California, Berkeley, 1958, 52 pages.

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The Socialist Cultural Revolution and the People’s National Culture

Myrteza Fushekati - Before the demonstration

Myrteza Fushekati – Before the demonstration

More on Albania ……

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The reproduction of this article is part of an ongoing, occasional series of arguments in support of the Cultural Revolution in the People’s Socialist Republic of Albania from the late 1960s through the 1970s. A previous article was an excerpt from a report by Enver Hoxha.

The Socialist Cultural Revolution and the People’s National Culture

by Professor Zija Xholi

The creation of a new culture, the spreading of it among the broad masses, the revolutionary ideological formation of the working people, is one of the most fundamental tasks of the construction of socialism and, at the same time, one of the greatest achievements following the people’s revolution.

More than three decades have passed since the day when our people, led by the Party of Labour of Albania, embarked on the road of the cultural revolution – sufficient time to draw up some conclusions and to discover some of its distinctive characteristics.

The first characteristic of our cultural revolution, that which immediately strikes the eye from analysis of the factors which have conditioned its success, is that it began and developed as a consequence of the socialist revolution and the dictatorship of the proletariat led by the Communist Party.

Second, a characteristic of the cultural revolution, one brilliant result of it, is the free participation, in ever growing proportions of the broad masses of the people in the frontal progress of technology, science, art and culture in general. The creative capacities, the talents of the people, once hampered and stifled, are now able to express themselves and develop freely. Through their efforts and talent, the masses have become the decisive factor of the cultural revolution which is taking place in our country.

The ultimate reason for the unprecedented extension of the decisive role of the masses in the development of culture too, should be sought in the elimination of oppression and the exploitation of man by man, as well as in the place the masses occupy in the system of socialist material production, where they are not only the decisive productive force but also the decisive responsible, organizing and directing force as well. Socialism stripped work of its drudgery once and for all and restored to it all its intrinsic moral and intellectual values. The creative activity in the most varied fields of art, in song, dance, theatre, variety, in which thousands of workers and peasants, young men and young women take part, most of them without training in art schools is evidence of the great art latent in the bosom of the people, of the marvellous artistic talents of our people which were waiting for the moment when they could burst free and pour out in a torrent.

At all times our people have been creative and they continue to create today, but in the conditions of the socialist construction, their creative works are radically different from those of the past. Freed from oppression and exploitation, today, our people enjoy ever increasing well-being, have more free time at their disposal, and this allows them to concern themselves more and more with the problems of culture. The principle that before you can philosophize you must have food and drink, is of special importance in this field. Besides this, the participation of the masses in cultural work enjoys the aid, support and organization of many specialized institutions and of the whole society in general. And finally, our culture is no longer created by masses who had never been inside a school but by masses who have an ever higher educational and cultural’ level. This brings about that, with the transition to socialism, the decisive creative role of the masses in the field of culture increases and manifests itself in broad proportions. This means that in socialism the people’s culture is raised to new, high levels never seen before.

Third, another characteristic of the cultural revolution, another of its brilliant results, is the elimination of the cultural monopoly of the feudal-bourgeoisie, the changing of culture from the monopoly of a select minority, a limited elite, into the property of the broad masses. It is a fact that in antagonistic society the working masses have developed themselves intellectually mainly through their work and productive activity, while they have received just as much schooling, theory and science as the exploiting ruling classes have needed to exploit them more thoroughly. The socialist revolution and the dictatorship of the proletariat put an end to this situation once and for all. Education, theory and science have been returned to the working masses, to those who, with their efforts and talents, keep socialist society alive and carry it forward in all directions.

The years of our People’s State Power have been years of a real offensive by an entire people, young and old, men and women to master technology, to conquer the bastions of knowledge, of arts and science, to turn our whole life into culture. The stages of the ceaseless march towards culture, expressions of its successes are the total elimination of illiteracy, the compulsory eight-year schooling, the abolition of religious teaching, the creation of higher education, the flowering of art in all its variety, song and dance, painting and sculpture, comedy and drama. The educational and cultural reality of our society is expressed by the following significant figures: whereas in 1938, the total number of pupils and students attending school was 56,000, today that number has risen to 700,000 which means that one-third of the population attend school.

Fourth, the cultural revolution does not aim at the educational and intellectual development or at the rejuvenation and progress of the life of only a minority of the population, of only one social stratum, to the detriment of the broad masses, or of only the cities to the detriment of the countryside. Its task is to ensure that education becomes the property of all, that the cultured life is taken up by everybody and enters every household, not only in the cities but also in the countryside, without creating special positions and privileges for any individual or stratum, a task which it is accomplishing better and better every day.

But the most fundamental characteristic of our cultural revolution, that which sets the tone for our education and culture and which marks a real revolution in them is their socialist content, their frankly Marxist- Leninist socialist tendentiousness.

Our socialist culture, like every other culture closely linked with classes and in the service of their struggle, cannot stand aloof from ideology and not be inspired by ideology. There is not, and never can be, any culture standing aloof from or above ideology. Culture for culture’s sake, pure culture, is simply a fraud which the bourgeoisie and the revisionists perpetrate in order to create that culture which best serves their selfish class interests. Therefore, the whole problem is not that culture should be divorced from ideology, for this is impossible, but that it must be based on the revolutionary ideology of the proletariat in opposition to the reactionary ideology of the bourgeoisie.

The Party of Labour of Albania strives to have no culture which is divorced from the mission of developing and perfecting the revolutionary ideological outlook of the working people and, on the other hand, to have no revolutionary ideological formation which is not based on the broadest and most accurate knowledge. This makes the cultural revolution part and parcel of the ideological revolution, makes them two sides of a single process, the process of the revolutionary education and re-education of the working people, the process of the formation of the new man of socialist society.

Naturally, the creation of the new socialist culture, the revolutionary ideological formation, immediately raised the problem of what to do about classical culture, the world culture heritage and, first and foremost, the culture of our own people, with their customs and traditions.

In the cultural revolution, the Party of Labour of Albania has faithfully followed the teachings of Lenin, who stressed that one can emerge from darkness only by utilizing the whole treasury of world culture, all the valuable achievements which mankind has created under the yoke of capitalist society, of the society of landlords and of bureaucrats. From its very first steps, our culture has striven consistently to take from world culture whatever is revolutionary and scientifically sound, whatever responds best to the requirements of the stage of development of our country. Consistently adhering to this orientation, our culture has maintained and continues to maintain a critical, stand towards world culture, taking from it only its scientific, materialist, democratic and popular ideas, and discarding its clerical, mystical idealist ideas, and any others which implant lack of confidence in life and man, which look down upon work and the working masses, which justify oppression, exploitation and obscurantism.

No matter how valuable the world cultural heritage may be, it is insufficient for the education and formation of the man of our society. In this, the first place is, and should be, occupied by the cultural heritage and traditions of our own people. In culture, too, the communists combine, the most consistent internationalism (they prize the progressive culture created by every people) with the purest of patriotism (they are the most ardent champions of the culture and traditions of their own people).

In place of the nihilist policy of denigration towards the culture and tradition of our people pursued by the reactionary ruling classes of the old, overthrown feudal-bourgeois order, the working class and its Marxist-Leninist Party have worked out a new policy, the policy of defending, preserving, and further enriching the popular culture and the first traditions of our people. At the foundation of this policy and the rich experience of our people in this field, are the Marxist-Leninist ideas of comrade Enver Hoxha, that our people have created a culture and art of a clear national character which constitutes a priceless heritage which must be kept pure and developed further; that the new socialist culture is linked with a thousand threads with the culture of the people; that the revolutionary content of the new socialist culture has not dropped like manna from heaven, nor has it been brought in a suitcase from abroad, but it has been inherited from our forefathers, its foundations are deep in the people; that the study of the cultural traditions of our people is not done simply for the purpose of knowing the past of our people but also for the purpose of learning from the experience of our forefathers in conformity with the new conditions and requirements of our socialist society; and finally, that a critical class attitude should be maintained towards the culture and traditions of our people from the past, on the basis of the idea that every creative work of every epoch has been tendentious, is inspired by the ideas of the time, bears the brand of the class struggle and of the ideology of its own time, therefore, it cannot be taken as a whole and inserted into the new life and culture just as it is.

Socialist culture is not something in itself, created apart from the people and handed to them from outside, but a culture indissolubly linked with them, which responds to their requirements, their spirit, and their traditions. There is no socialist culture in general, no culture created by someone which can be served up ready to any nation which is building socialism, but a socialist culture of a given nation which gives it its richness and this does not consist simply of its form, but enters deep into the content of this culture. Socialist culture, taken in its broadest sense, has emerged and developed in close collaboration with the culture of the people. In its essence it is a socialist and a national culture.

Guided by the teachings of comrade Enver Hoxha, our socialist culture is proving in practice that proletarian partisanship, which requires that every cultural manifestation must be viewed from the angle of the interests of the working class and analyzed from the standpoint of Marxist-Leninist ideology, and the national tradition, which requires that everything good and valuable, everything close to the aspirations of the workers, created by the people in the past, must be preserved, far from opposing each other, are, on the contrary complementary arid dialectically linked with each other. Our socialist culture is enriched by the great artistic, ideo-philosophic values which our people have brought to culture, while through the socialist culture, the rational tradition is cleansed of negative elements which may have penetrated it under the influence of negative economic and social factors of the past, and is further enriched with the new experience which has emerged under socialism.

Our concern to discover, uphold and evaluate the best traditions of one’s own people’s culture also stems from a political demand, from the demand to ensure the free development of the people, which is the first premise of any genuine socialist construction. The attempts, which the two super-powers are making today in one way or another, to impose their own language, as allegedly the best language, their own culture, as allegedly the richest culture, their pretensions that culture today is moving towards its ‘internationalization’, towards the disappearance of specific cultures, implying the Americanization or Russification of the cultures of the other peoples, are in essence, expressions of the national egotism and great state chauvinism of the two super-powers, their favorite means for the conquest of the peoples and establishing their hegemony. Therefore, under these circumstances, faced with the imperialist designs of the two superpowers, the revolutionary Leninist principle must be stressed and applied that for the life and existence of each nation, political vigilance and ensuring its defence from any armed aggression and the preservation of its cultural identity and mother tongue are equally important. If a people loses its cultural physiognomy, if it does not hold on to its traditions, if it allows its mother tongue to be forgotten, it has ceased to be a nation in itself.

If we oppose the ideological and cultural aggression of the bourgeois-revisionist world, we do this in the name of freedom and independence, in the name of the correct and rapid development of our socialist culture, but by no means in the name of national exclusiveness. National narrowness and xenophobia are alien to our revolutionary ideology and our new culture. Our socialist culture has utilized and continues to utilize the progressive culture of all peoples, but not by sacrificing our mother tongue, the best traditions, and the cultural heritage of our own people, but while emphasizing and prizing them. With this heritage our people will take their place in world culture. Any other assimilation of the culture of one people by another, made to the detriment of the national language and finest national traditions, under whatever name it is called, is, in reality, a chauvinist design to impose the domination and hegemony of one nation over other nations, whether they live within a multi-national state or are separated by national boundaries.

What does the traditional culture of the people, with which the new socialist culture is linked, represent? What has our nation contributed in the field of culture?

Our people came to power and to real freedom with a rich material, social and spiritual cultural heritage. In it are expressed the people’s capacity to live on, indomitable in any circumstances, no matter how difficult, their talent and inextinguishable desire for a free and independent life without oppression and exploitation. But the extremely difficult historical circumstances under which they had to fight for their very existence, the anti-national and anti-popular ideological pressure and influence of the invaders and the reactionary classes, on the background of the great backwardness and poverty, are also expressed in it. These circumstances make the culture we have inherited from the past a mixture of progressive and reactionary elements, with light and darkness. However, the progressive values exceed the non-progressive ones in force and breadth, the elements of light greatly predominate over those of darkness. It is the progressive values which give the culture of our people its characteristic tone. This distinctive characteristic of the culture of our people has its own explanation which is, as comrade Enver Hoxha stresses, ‘through the centuries, the people of our small country have always been guided by the progressive ideas of liberty and the defence of liberty, by the ideas of just wars against oppressors, against the rapacious imperialist ideologies of foreigners’.

Our people have been obliged to lead an intensive life in their struggle for existence and self-defense, have had to face up all sorts of events. Naturally they have had to act and think, to create a definite concept about many phenomena of nature and life, about griefs and joys. For well-known reasons they have not done this in writing, have not fixed it in books or treatises, but have formulated it by word of mouth, transmitting and enriching it from one district to another, from one generation to another for centuries on end. This has made up our wealth of folklore, which is our unwritten encyclopedia, a living testimony of the talent and wisdom of our people. The historian and philosopher, the anonymous writer and artist, speak collectively through hundreds of legends and songs of heroes, through thousands of aphorisms and proverbs, through thousands upon thousands of songs of valour and love, of work and exile, of weddings and deaths. This remains an immortal monument of the culture of our people, a source of learning and inspiration for the artist and the writer, for the philosopher and thinker of our own days, for the new socialist culture as a whole.

At the present time, when anti-communist ideology has swamped the book market and audiences in the bourgeois-revisionist world, when hideous fashions and decadent trends in art and literature are assailing the tastes of the youth and the masses from all sides, the reality of the new culture of our people assumes a special value and significance. By its existence and flowering it is showing that the present decadent and degenerate culture is not an inevitable evil from which no one can escape. Meanwhile, in its practice, our culture shows how the bourgeois revisionist ideological aggression can be coped with, how a culture in the service of the liberation of the working people from oppression and exploitation, a culture which will preserve the real values of the people and raise them to a higher level and oppose everything which degrades man morally, aesthetically and philosophically, can be created.

The national features, the national background of socialist culture, the appreciation of the cultural heritage created by our people, are that force which in culture facilitates and accelerates the cultural revolution, while in politics it helps the people get a better appreciation of their own value and strength, to cope better with any aggression from whatever direction it may come. Indeed, this is the most important function and the most profound meaning of every genuine culture – to help the people to recognise their own worth, to multiply their efforts in their struggle for a better and more just life, in their struggle for socialism and communism.

This article is reproduced from New Albania, No 3, 1977.

All emphasis is from the original.

Zija Xholi, Albanian philosopher. Member Academy of Science, Albanian Trade Union (member General Council 1967-1972, member Presidium 1972-1976, Chairman Culture Department 1977-1990), Albanian Philosophical Association (Chairman 1991).

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