Marxism and the National Question

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Marxism and the National Question

Presentation of Question?

A nation has the right freely to determine its own destiny. It has the right to arrange its life as it sees fit, without, of course, trampling on the rights of other nations. That is beyond dispute.

But how exactly should it arrange its own life, what forms should its future constitution take, if the interests of the majority of the nation and, above all, of the proletariat are to be borne in mind?

A nation has the right to arrange its life on autonomous lines. It even has the right to secede. But this does not mean that it should do so under all circumstances, that autonomy, or separation, will everywhere and always be advantageous for a nation, i.e., for its majority, i.e., for the toiling strata. The Transcaucasian Tatars as a nation may assemble, let us say, in their Diet and, succumbing to the influence of their beys and mullahs, decide to restore the old order of things and to secede from the state. According to the meaning of the clause on self-determination they are fully entitled to do so. But will this be in the interest of the toiling strata of the Tatar nation? Can Social-Democracy look on indifferently when the beys and mullahs assume the leadership of the masses in the solution of the national question?

Should not Social-Democracy interfere in the matter and influence the will of the nation in a definite way? Should it not come forward with a definite plan for the solution of the question, a plan which would be most advantageous for the Tatar masses?

But what solution would be most compatible with the interests of the toiling masses? Autonomy, federation or separation?

All these are problems the solution of which will depend on the concrete historical conditions in which the given nation finds itself.

More than that; conditions, like everything else, change, and a decision which is correct at one particular time may prove to be entirely unsuitable at another.

In the middle of the nineteenth century Marx was in favour of the secession of Russian Poland; and he was right, for it was then a question of emancipating a higher culture from a lower culture that was destroying it. And the question at that time was not only a theoretical one, an academic question, but a practical one, a question of actual reality....

At the end of the nineteenth century the Polish Marxists were already declaring against the secession of Poland; and they too were right, for during the fifty years that had elapsed profound changes had taken place, bringing Russia and Poland closer economically and culturally. Moreover, during that period the question of secession had been converted from a practical matter into a matter of academic dispute, which excited nobody except perhaps intellectuals abroad.

This, of course, by no means precludes the possibility that certain internal and external conditions may arise in which the question of the secession of Poland may again come on the order of the day.

The solution of the national question is possible only in connection with the historical conditions taken in their development.

The economic, political and cultural conditions of a given nation constitute the only key to the question how a particular nation ought to arrange its life and what forms its future constitution ought to take. It is possible that a specific solution of the question will be required for each nation. If the dialectical approach to a question is required anywhere it is required here, in the national question.

In view of this we must declare our decided opposition to a certain very widespread, but very summary manner of "solving" the national question, which owes its inception to the Bund. We have in mind the easy method of referring to Austrian and South-Slav Social-Democracy, which has supposedly already solved the national question and whose solution the Russian Social-Democrats should simply borrow. It is assumed that whatever, say, is right for Austria is also right for Russia. The most important and decisive factor is lost sight of here, namely, the concrete historical conditions in Russia as a whole and in the life of each of the nations inhabiting Russia in particular.

Listen, for example, to what the well-known Bundist, V. Kossovsky, says:

"When at the Fourth Congress of the Bund the principles of the question (i.e., the national question – J. St.) were discussed, the proposal made by one of the members of the congress to settle the question in the spirit of the resolution of the South-Slav Social-Democratic Party met with general approval."

And the result was that "the congress unanimously adopted" ... national autonomy.

And that was all! No analysis of the actual conditions in Russia, no investigation of the condition of the Jews in Russia. They first borrowed the solution of the South-Slav Social-Democratic Party, then they "approved" it, and finally they "unanimously adopted" it! This is the way the Bundists present and "solve" the national question in Russia....

As a matter of fact, Austria and Russia represent entirely different conditions. This explains why the Social-Democrats in Austria, when they adopted their national programme at Brünn (1899) in the spirit of the resolution of the South-Slav Social-Democratic Party (with certain insignificant amendments, it is true), approached the question in an entirely non-Russian way, so to speak, and, of course, solved it in a non-Russian way.

First, as to the presentation of the question. How is the question presented by the Austrian theoreticians of cultural-national autonomy, the interpreters of the Brünn national programme and the resolution of the South-Slav Social-Democratic Party, Springer and Bauer?

"Whether a multi-national state is possible," says Springer, "and whether, in particular, the Austrian nationalities are obliged to form a single political entity, is a question we shall not answer here but shall assume to be settled. For anyone who will not concede this possibility and necessity, our investigation will, of course, be purposeless. Our theme is as follows: inasmuch as these nations are obliged to live together, what legal forms will enable them to live together in the best possible way?" (Springer's italics).

Thus, the starting point is the state integrity of Austria.

Bauer says the same thing:

"We therefore start from the assumption that the Austrian nations will remain in the same state union in which they exist at present and inquire how the nations within this union will arrange their relations among themselves and to the state."

Here again the first thing is the integrity of Austria.

Can Russian Social-Democracy present the question in this way? No, it cannot. And it cannot because from the very outset it holds the view of the right of nations to self-determination, by virtue of which a nation has the right of secession.

Even the Bundist Goldblatt admitted at the Second Congress of Russian Social-Democracy that the latter could not abandon the standpoint of self-determination. Here is what Goldblatt said on that occasion:

"Nothing can be said against the right of self-determination. If any nation is striving for independence, we must not oppose it. If Poland does not wish to enter into lawful wedlock with Russia, it is not for us to interfere with her."

All this is true. But it follows that the starting points of the Austrian and Russian Social-Democrats, far from being identical, are diametrically opposite. After this, can there be any question of borrowing the national programme of the Austrians?

Furthermore, the Austrians hope to achieve the "freedom of nationalities" by means of petty reforms, by slow steps. While they propose cultural-national autonomy as a practical measure, they do not count on any radical change, on a democratic movement for liberation, which they do not even contemplate. The Russian Marxists, on the other hand, associate the "freedom of nationalities" with a probable radical change, with a democratic movement for liberation, having no grounds for counting on reforms. And this essentially alters matters in regard to the probable fate of the nations of Russia.

"Of course," says Bauer, "there is little probability that national autonomy will be the result of a great decision, of a bold action. Austria will develop towards national autonomy step by step, by a slow process of development, in the course of a severe struggle, as a consequence of which legislation and administration will be in a state of chronic paralysis. The new constitution will not be created by a great legislative act, but by a multitude of separate enactments for individual provinces and individual communities."

Springer says the same thing.

"I am very well aware," he writes, "that institutions of this kind (i.e., organs of national autonomy – J. St.) are not created in a single year or a single decade. The reorganization of the Prussian administration alone took considerable time.... It took the Prussians two decades finally to establish their basic administrative institutions. Let nobody think that I harbour any illusions as to the time required and the difficulties to be overcome in Austria."

All this is very definite. But can the Russian Marxists avoid associating the national question with "bold actions"? Can they count on partial reforms, on "a multitude of separate enactments" as a means for achieving the "freedom of nationalities"? But if they cannot and must not do so, is it not clear that the methods of struggle of the Austrians and the Russians and their prospects must be entirely different? How in such a state of affairs can they confine themselves to the one-sided, milk-and-water cultural-national autonomy of the Austrians? One or the other: either those who are in favour of borrowing do not count on "bold actions" in Russia, or they do count on such actions but "know not what they do."

Finally, the immediate tasks facing Russia and Austria are entirely different and consequently dictate different methods of solving the national question. In Austria parliamentarism prevails, and under present conditions no development in Austria is possible without parliament. But parliamentary life and legislation in Austria are frequently brought to a complete standstill by severe conflicts between the national parties. That explains the chronic political crisis from which Austria has for a long time been suffering. Hence, in Austria the national question is the very hub of political life; it is the vital question. It is therefore not surprising that the Austrian Social-Democratic politicians should first of all try in one way or another to find a solution for the national conflicts – of course on the basis of the existing parliamentary system, by parliamentary methods....

Not so with Russia. In the first place, in Russia "there is no parliament, thank God." In the second place – and this is the main point – the hub of the political life of Russia is not the national but the agrarian question. Consequently, the fate of the Russian problem, and, accordingly, the "liberation" of the nations too, is bound up in Russia with the solution of the agrarian question, i.e., with the destruction of the relics of feudalism, i.e., with the democratization of the country. That explains why in Russia the national question is not an independent and decisive one, but a part of the general and more important question of the emancipation of the country.

"The barrenness of the Austrian parliament," writes Springer, "is due precisely to the fact that every reform gives rise to antagonisms within the national parties which may affect their unity. The leaders of the parties, therefore, avoid everything that smacks of reform. Progress in Austria is generally conceivable only if the nations are granted indefeasible legal rights which will relieve them of the necessity of constantly maintaining national militant groups in parliament and will enable them to turn their attention to the solution of economic and social problems."

Bauer says the same thing.

"National peace is indispensable first of all for the state. The state cannot permit legislation to be brought to a standstill by the very stupid question of language or by every quarrel between excited people on a linguistic frontier, or over every new school."

All this is clear. But it is no less clear that the national question in Russia is on an entirely different plane. It is not the national, but the agrarian question , that decides the fate of progress in Russia. The national question is a subordinate one.

And so we have different presentations of the question, different prospects and methods of struggle, different immediate tasks. Is it not clear that, such being the state of affairs, only pedants who "solve" the national question without reference to space and time can think of adopting examples from Austria and of borrowing a programme?

To repeat: the concrete historical conditions as the starting point, and the dialectical presentation of the question as the only correct way of presenting it – such is the key to solving the national question.