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samedi, 25 février 2012

Fundamenten van het Russische nationalisme

Archief van SYNERGIES EUROPEENNES en van CRAPOUILLOT - 1994
Fundamenten van het Russische nationalisme

Robert Steuckers


De Europese dynamiek is Rusland doorheen zijn geschiedenis altijd vreemd gebleven. Zijn nationalisme, zijn nationale ideologie wordt gekenmerkt door een dubbel spel van aantrekking en afstoting tegenover Europa in het bijzonder, en tegenover het westen in het algemeen. De vermaarde Italiaanse slavist Aldo Ferrari herinnert eraan dat het Kiëvse Rijk tussen de 10de en de 13de eeuw stevig deel uitmaakte van het middeleeuwse economische systeem. De Tataarse invasie rukte het land weg uit de westerse orbit, en daarna wierp het Vorstendom Moskou zich in zijn strijd tegen de resten van het Tataarse rijk op als het nieuwe orthodoxe Byzantium, dat zich afzette tegen het katholieke en protestantse westen. De overwinning van Moskovië projecteerde vervolgens de macht van Rusland naar het onmetelijke Siberië. Vanaf de troonsbestijging van Peter de Grote tot de heerschappij van Catharina de Grote en zo verder tot in de 19de eeuw kwam het tot een schuchtere toenadering tot het westen. Voor heel wat waarnemers leidde de communistische revolutie een nieuwe periode van autarkische geslotenheid en van ontwestersing in, spijts de West-Europese oorsprong van haar ideologie, het marxisme.

Maar de verwestersing van de 19de eeuw werd geenszins algemeen aanvaard. Vanaf het begin van deze eeuw manifesteerde zich in heel Rusland een sterke fundamentalistische, romantische, nationalistische stroming, die zich als « slavofiel » tegenover de « westerlingen » opstelde. Zo werd de fundamentele kloof tussen links en rechts in Rusland geboren, in het zog van de Duitse romantiek. Deze kloof bestaat nog steeds vandaag de dag, en het debat wordt in Moskou steeds heftiger. De leider van de westersgezinden in de 19de eeuw heette Pjotr Tsjaadajev. De meest markante figuren van het slavofiele kamp waren Kirejevski, Khomiakhov en Axakov.
Het Russische occidentalisme is uitgewaaierd in verschillende richtingen: liberalen, anarchisten en socialisten. De slavofielen ontwikkelden op hun beurt een ideologie die op twee waardenpijlers berust: de orthodoxe christenheid en de agrarische gemeenschap. In minder propagandistische termen slaat dit op de autonomie van de kerken (de “autocefale” kerken) en op een vurig anti-individualisme, die allebei het westerse liberalisme, vooral dan de Angelsaksische variant ervan, beschouwen als het ultieme kwaad.

In de loop der decennia zal dit dualisme complexer worden. Bepaalde gelederen van de linkerzijde evolueren naar een Russisch particularisme, naar een anarcho-agrarisch en antikapitalistisch socialisme. De slavofiele rechterzijde evolueert naar een “panslavisme” dat door de machthebbers gemanipuleerd wordt ten gunste van de Russische expansiepogingen in de richting van de Balkan (steun aan de Roemenen, de Serviërs, de Bulgaren, en de Grieken tegen de Ottomanen). Één van deze “panslavisten” is de filosoof Nikolaï Danilevski, auteur van een gewaagd historisch portret van Europa als zijnde een gemeenschap van oude volkeren, die het aan historische energie ontbreekt, en van de Slaven als falanx van jonge volkeren die voorbestemd zijn om over de wereld te heersen. Onder leiding van Rusland moeten de Slaven Constantinopel veroveren, de rol van Byzantium overnemen en een eeuwigdurend rijk stichten.

Tegenover het programma van Danilevski plaatst de filosoof Konstantin Leontiev een alliantie tussen de Islam en de Orthodoxie tegen de kiemen van de liberale ontbinding die door het westen verspreid worden. Hij kant zich tegen elke oorlog tussen Russen en Ottomanen op de Balkan. De vijand zijn vooral de Angelsaksische machten. De zienswijze van Leontiev bekoort vandaag de dag nog vele Russen. Dostojevski ontwikkelt in zijn Dagboek van een schrijver gelijkaardige ideeën (jeugdigheid van de Slavische volkeren, ontaarding van het liberale westen), waar hij een radicaal antikatholicisme aan toevoegt, dat later de Duitse « nationaal-bolsjevieken » zou inspireren (Niekisch, Paetel, Moeller van den Bruck, die zijn werken vertaalde).

In de nasleep van door minister Sergej Witte aangevuurde bouw van de Transsiberische Spoorlijn bloeit een pragmatische en autarkische ideologie op, het « eurazisme », die zich in dienst van de Russische ruimte wil stellen, ongeacht of deze door een Tsaar of door een Vojd  (een “Chef”) van de Sovjets geleid wordt. De “eurazische” ideologen zijn Troubetzkoj, Savitski en Vernadsky. Voor hen vormt Rusland niet het oostelijke deel van Europa, maar een continent op zich, dat het centrum van de bewoonbare aarde omvat, hetwelk door de Britse geopoliticus Halford John Mackinder het “Hartland” werd genoemd. Volgens Mackinder kon de macht die erin slaagde om dit « Hartland » te beheersen automatisch de macht in de wereld grijpen. Dit “Hartland”, meer bepaald de zone tussen Moskou en de Oeral en tussen de Oeral en Transbajkalië, was inderdaad ontoegankelijk voor de zeemachten zoals Engeland en de Verenigde Staten. Het kon hen dus schaakmat zetten. De Sovjetpolitiek heeft, zeker ten tijde van de Koude Oorlog, geprobeerd om de nachtmerrie van Mackinder bewaarheid te doen worden, zijnde het onneembaar maken van het Russo-Siberische centrum van de Sovjetunie. Zelfs in het nucleaire tijdperk, het tijdperk van vliegtuigen en intercontinentale raketten. Dit “tot beschermd gebied maken” van het “Hartland” van de Sovjetunie was de officieuze ideologie van het Rode Leger, van Stalin tot Breznjev. De imperiale neonationalisten, de nationaal-communisten, de huidige patriotten verzetten zich tegen Gorbatsjov en Jeltsin, omdat ze hen beschuldigen van het ongedekt laten van het Oost-Europese glacis van het « Hartland », in de Oekraïne, het Baltikum en in Centraal-Azië.

Tot zover de premissen van het Russische nationalisme, waarvan de vele huidige varianten bengelen tussen een populistisch-slavofiele pool (“narodniki”, van “narod”, volk), een panslavistische pool en een Eurazische pool. Volgens Aldo Fer¬rari kan het huidige Russische nationalisme in 4 stromingen onderverdeeld worden: a) de neoslavofielen; b) de euraziërs; c) de nationaal-communisten; d) de etnonationalisten.

De neoslavofielen zijn in essentie zij die de stellingen van Solzjenitsyn omarmen. In Hoe ons Rusland herinrichten? stelt de in de Verenigde Staten in ballingschap levende schrijver een vermageringskuur voor Rusland voor: het moet zijn imperiale besluiteloosheid afschudden en volmondig het recht op zelfbeschikking van de volkeren van zijn periferie erkennen. Solzjenitsyn dringt vervolgens aan op een federatie van de drie grote Slavische naties van de voormalige Sovjetunie (Rusland, Wit-Rusland en Oekraïne). Daarnaast doelt hij op een maximale rentabilisering van Siberië en pleit hij voor een democratie die gebaseerd is op kleine gemeenschappen, een beetje naar het model van Zwitserland. Andere neonationalisten verwijten hem dat hij het imperiale vaderland wil verminken en dat hij een ruraal utopisme propageert, dat niet realiseerbaar is in de hypermoderne wereld waarin we leven.

De euraziërs zijn alomtegenwoordig in de Russische politieke arena van vandaag. De filosoof waar ze naar refereren is Lev Gumiljev, een soort Russische Spengler die de historische gebeurtenissen analyseert volgens de graad van “passionariteit” die de volkeren aanvuurt. Wanneer de volkeren gepassioneerd zijn, dan zijn ze in staat tot grootse zaken. Wanneer de innerlijke passie het laat afweten, dan vervallen of sterven de volkeren. Dat is het lot van het westen. Voor Gumiljev zijn de grenzen van Rusland heilig, maar het nieuwe Rusland dient het principe van de multietniciteit te respecteren. Er kan dus geen sprake zijn van russificatie van de volkeren van de periferie. Zij dienen integendeel tot eeuwige bondgenoten van het “imperiale volk” gemaakt te worden. Gumiljev, die in 1992 overleed, interpreteerde de ideeën van Leontiev in seculiere zin: de Turkssprekende volkeren van Centraal-Azië en de Russen dienen gemene zaak te maken, zonder rekening te houden met elkaars religieuze verschillen. Tegenwoordig vindt men de erfenis van Gumiljev in de kolommen van Elementy, het tijdschrift van Russisch « nieuw-rechts » van Alexander Doegin, en van Dyeïnn (omgedoopt in Zavtra, na het verbod in oktober 1993), de krant van Alexander Prokhanov, voorman van de nationaal-patriottische journalisten. Men vindt zijn ideeën echter ook terug bij sommige moslims van de « Partij der Islamitische Renaissance », meer bepaald bij Djemal Haïdar. Verwonderlijker is het feit dat twee leden van de staf van Jeltsin, Rahr en Tolz, aanhangers van het eurazisme zijn. Hun raad werd tot op heden evenwel vooral in de wind geslagen.

De nationaal-communisten maken aanspraak op de continuïteit van de Sovjetstaat als historische entiteit en als autonome geopolitieke ruimte, aldus Aldo Ferrari. Maar ze hebben begrepen dat de marxistische recepten geen meerwaarde meer bieden. Tegenwoordig bepleiten ze een “derde weg” waarin de notie van nationale solidariteit van cruciaal belang is. Dat is meer bepaald het geval bij de leider van de Communistische Partij van de Russische Federatie, Gennadi Zjoeganov.

De etnische nationalisten laten zich meer inspireren door Russisch extreem-rechts van vóór 1914, dat de “etnische zuiverheid” van het volk wil behouden. In zekere zin zijn zij xenofoob en populistisch. Zij eisen de terugkeer van de Kaukasiërs naar hun landen van oorsprong en geven bij momenten uiting aan een virulent antisemitisme, geheel volgens de Russische traditie.

Het Russische neonationalisme is zeer goed ingebed in de nationale traditie en heeft zijn wortels in het doctrinaire corpus van de 19de eeuw. In de literatuur slagen de neo-ruralisten van de jaren ’60 (Valentin Raspoetin, Vassili Belov, Soloükhi¬n, Fjodor Abramov, en anderen) erin de « westersgezinde liberalen » volledig te verdringen, en zetten daardoor een heuse « conservatieve revolutie » in beweging, met de goedkeuring van de Sovjetmacht! Het literaire tijdschrift Nache Sovremenik wierp zich op als vehikel van deze neo-orthodoxe, rurale, conservatieve, ethisch gerichte en ecologische ideologie. Het communisme heeft volgens hen het “mythisch bewustzijn” uitgeroeid en een “mensheid van amorele monsters” gecreëerd, die volkomen « verdorven » zijn, en bereid zijn om de westerse zinsbegoocheling te omarmen. Uiteindelijk nestelde deze “conservatieve revolutie” zich stilletjes in Rusland, terwijl in het westen de « rotzooi » van mei ’68 (dixit De Gaulle) een culturele catastrofe veroorzaakte waarvan we de gevolgen nog steeds dragen. De Russische conservatieven maakten ook een einde aan de communistische hersenschim van de « progressieve gang van de geschiedenis ». De communisten selecteerden inderdaad in de Russische geschiedenis datgene wat de revolutie aankondigde en verwierpen al de rest. Tegenover de “progressieve en selectieve gang” plaatsten de conservatieven de “unieke stroom”: zij waardeerden ineens alle Russische historische tradities en brachten de lineaire opvattingen van het marxisme een dodelijke slag toe.

Robert STEUCKERS.

Bibliografie:
- Aldo FERRARI, «Radici e prospettive del nazionalismo russe», in Relazioni internazionali, januari 1994.
- Robert STEUCKERS (ed.), Dossier «National-communisme», in Vouloir, n°105/108, juli-september 1993 (teksten over de verschillend erichtingen van het huidige Russische nationalisme, oevr het Russische « nationaal-bolsjevisme » van de jaren ’20 en ’30, over het Russiscjhe fascisme, over V. Raspoetin, over de Parijse polemiek van de zomer van 1993).
- Gerd KOENEN/Karla HIELSCHER, Die schwarze Front, Rowohlt, Reinbeck, 1991.
- Walter LAQUEUR, Der Schoß ist fruchtbar noch. Der militante Nationalismus der russi¬schen Rechten,  Kindler, München, 1993.
- Mikhaïl AGURSKI, La Terza Roma. Il nazionalbolscevismo in Unione Sovietico,  Il Mulino, Bologne, 1989.
- Alexander SOLZJENITSYN, Comment réaménager notre Russie?, Fayard, Paris, 1990.
- Alexander DOEGIN, Continente Russia, Ed. all'insegna del Veltro, Parma, 1991. Uittreksel in Vouloir  n°76/79, 1991, «L'inconscient de l'Eurasie. Réflexions sur la pensée “eurasiatique” en Russie». Te verkrijgen bij Robert STEUCKERS.
- Alexander DOEGIN, «La révolution conservatrice russe», tekst verschenen in Vouloir.
- Konstantin LEONTIEV, Bizantinismo e Mondo Slavo,  Ed. all'insegna del Veltro, Parma, 1987 (vertaling van Aldo FERRARI).
- N.I. DANILEVSKY, Rußland und Europa,  Otto Zeller Verlag, 1965.
- Michael PAULWITZ, Gott, Zar, Muttererde: Solschenizyn und die Neo-Slawophilen im heutigen Rußland,  Burschenschaft Danubia, München, 1990.
- Hans KOHN, Le panslavisme. Son histoire et son idéologie, Payot, Paris, 1963.
- Walter SCHUBART, Russia and Western Man, F. Ungar, New York, 1950.
- Walter SCHUBART, Europa und die Seele des Ostens,  G. Neske, Pfullingen, 1951.
- Johan DEVRIENDT, Op zoek naar de verloren harmonie - mens, natuur, gemeenschap en spi¬ritualiteit bij Valentin Raspoetin, eindverhandeling, Rijksuniversiteit Gent, 1992 (niet gepubliceerd).
- Koenraad LOGGHE, «Valentin Grigorjevitsj Raspoetin en de Russische traditie», in Teksten, Kommentaren en Studies, n°71, 1993.
- Alexander YANOV, The Russian New Right. Right-Wing Ideologies in the Contemporary USSR,  IIS/University of California, Berkeley, 1978.
- Wolfgang STRAUSS, Rußland, was nun?, Österreichische Landsmannschaft/Eckart-Schriften 124, Wien, 1993.
- Pierre PASCAL, Strömungen russischen Denkens 1850-1950,  Age d'Homme/Karolinger Verlag, Wien, 1981.
- Raymond BEAZLEY, Nevill FORBES & G.A. BIRKETT, Russia from the Varangians to the Bolsheviks,  Clarendon Press, Oxford, 1918.
- Jean LOTHE, Gleb Ivanovitch Uspenskij et le populisme russe, E.J. Brill, Leiden, 1963.
- Richard MOELLER, Russland. Wesen und Werden,  Goldmann, Leipzig, 1939.
- Viatcheslav OGRYZKO, Interview met Lev GUMILJEV, in Lettres Soviétiques,  n°376, 1990.
- Thierry MASURE, «De cultuurmorfologie van Nikolaj Danilevski», in Dietsland Europa,  n°3 et n°4, 1984 (Franse versie verschenen in Vouloir).

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lundi, 20 février 2012

Le Capitaine Hermann Ehrhardt: ennemi de la République de Weimar et combattant clandestin

Jan ACKERMEIER:
Le Capitaine Hermann Ehrhardt: ennemi de la République de Weimar et combattant clandestin

EhrhartPorrait.jpgLe Capitaine de corvette Hermann Ehrhardt était, au début des années 20, plus connu qu’Adolf Hitler. Il était l’espoir et la figure du chef pour la droite radicale allemande sous la République de Weimar. Il avait participé au putsch de Kapp; il avait combattu dans les Corps Francs; il avait été un “terroriste politique”, avait tiré les ficelles de plusieurs attentats politiques et était propriétaire terrien. A propos de sa personne, on affabulait et on brodait: on l’imaginait en permanence ourdissant des complots. Avec ses compagnons de combat, il était de toutes les conversations sous la République de Weimar, faisait souvent la une des journaux. Par deux fois, ce chef bien connu des Corps Francs a dû prendre la fuite en Autriche poursuivi par les sicaires de la police politique. La seconde fois, il est resté durablement sur le territoire de la république alpine et, en 1948, est devenu citoyen autrichien. Il est mort le 27 septembre 1971 dans son château à Brunn am Walde dans le Waldviertel. Quand il est mort, il y a quarante ans, son nom et son itinéraire politique avaient été oubliés depuis longtemps. Son décès n’a suscité qu’une brève notule dans le “Spiegel” de l’époque. Qui donc était cet homme qui, jusqu’à la fin des années 20, avait été considéré comme l’ennemi le plus dangereux de la jeune République de Weimar?

Hermann Ehrhardt était né le 29 novembre 1881 à la lisière de la Forêt Noire, dans la localité de Diersburg dans le Pays de Bade. En 1899, il s’engage comme cadet de la mer dans la marine impériale allemande et y achève une carrière typique d’officier de marine. En 1904, alors qu’il a acquis le grade de sous-lieutenant (“Leutnant zur See”), il participe, sous les ordres du Lieutenant-Colonel Ludwig von Estorff, aux opérations destinées à mater la révolte des Hereros dans le Sud-Ouest africain, à l’époque colonie allemande. Ehrhardt lui-même décrira cette aventure, ainsi que d’autres épisodes de sa vie mouvementée, dans un livre intitulé “Kapitän Ehrhardt – Abenteuer und Schicksale” (“Capitaine Ehrhardt – Aventures et destinées”) et paru en 1924, alors que sa notoriété était à son zénith ainsi que son influence sur les droites politiques de l’époque de Weimar.

Quand éclate la première guerre mondiale, Ehrhardt était “Kapitänleutnant” et chef d’une demie flotille de torpilleurs. En cette qualité, il avait participé à la bataille du Skagerrak, notamment aux opérations qui avaient conduit à la destruction du destroyer britannique “HMS Nomad” de 1000 tonnes. La demie flotille d’Ehrhardt fut alors envoyée en Flandre en octobre 1916 pour lancer des opérations de reconnaissance et des raids dans la Manche, afin de protéger l’action des sous-marins. En 1917, Ehrhardt est promu “Korvettenkapitän”. En septembre de la même année, il devient le commandant de la IX flotille de torpilleurs, fonction qu’il conserve jusqu’à la fin des hostilités. Après l’armistice, en 1919, il conduit son unité à Scapa Flow, où les équipages font saborber les torpilleurs. Ehrhardt n’a pas assisté lui-même au sabordage de sa flotille car, avec la plupart de ses hommes, il était déjà retourné à Wilhelmshaven.

Le 27 janvier 1919, les communistes proclament la “République des Conseils de Wilhelmshaven”. Réagissant à cette mutinerie des matelots de Wilhelmshaven, Ehrhardt rassemble autour de lui 300 officiers de marine, des hommes de sa propre flotille ainsi que d’autres unités, et donne l’assaut, le soir même de la proclamation de cette “République des Conseils”, au quartier général des révolutionnaires. Le 17 février, il fonde, après une intense campagne de recrutement parmi les marins non communistes, la “Marinebrigade Ehrhardt”, l’un des premiers Corps Francs de l’après-guerre allemand. Elle compte environ 1500 hommes.

Avec ce Corps Francs, l’un des plus connu dans l’espace allemand entre 1918 et 1923, Ehrhardt participe à l’élimination des “républiques des conseils” de Munich et de Braunschweig en avril et en mai 1919. Dans le centre du pays aussi, la Brigade Ehrhardt met un terme à plusieurs foyers insurrectionnels. En août 1919, la Brigade est engagée contre la première insurrection polonaise en Haute-Silésie. A la fin de l’année 1919, la troupe se voit renforcée par des éléments issus des unités ayant opéré dans les Pays Baltes, si bien qu’elle finit par compter 4000 hommes. A la charnière des années 1919 et 1920, Ehrhardt et ses hommes sont au repos et casernés dans le camp d’entraînement de Döberitz près de Berlin, où la dissolution de tous les Corps Francs, y compris la Brigade de Marine d’Ehrhardt, doit avoir lieu, comme l’exigent les vainqueurs.

ehrhardt2.jpgAu début du mois de mars 1920, Ehrhardt entre en rébellion contre l’ordre de dissolution et rejoint le putsch dit de Kapp, mené par un haut fonctionnaire prussien, Wolfgang Kapp, et par un général d’infanterie, Walther von Lüttwitz. La mission de la Brigade Ehrhardt était d’occuper le quartier gouvernemental de la capitale. Au cours de ce putsch, Ehrhardt a fait savoir ce qu’il entendait par “application de la violence” en cas de coup d’Etat: après que les fonctionnaires berlinois aient refusé de travailler pour le gouvernement putschiste, Ehrhardt aurait dit: “Eh bien, nous allons coller au mur les trois premiers fonctionnaires qui refusent de travailler. On verra bien alors si le reste va se mettre à travailler ou non”. Lorsque Kapp refusa d’appliquer cette mesure drastique, Ehrhardt a lâché ce commentaire: “Alors le putsch est fichu!”.

Après l’échec du putsch de Kapp et la dissolution effective de la Brigade, le 31 mai 1920, la tête d’Ehrhardt fut mise à prix en Prusse. Il prit la fuite et se réfugia en Bavière, à Munich, où les nationaux tenaient le pouvoir sous la houlette du premier ministre bavarois, le Chevalier Gustav von Kahr. Celui-ci toléra sa présence sur le sol bavarois et ne le fit pas extrader. Alors qu’une partie de ses anciens soldats et compagnons s’engageaient dans la Reichswehr nouvellement reconstituée, une autre partie choisit la clandestinité: par l’intermédiaire de l’“Organisation Consul”, ils participèrent à l’organisation et à l’exécution de nombreux attentats politiques. Ainsi, Matthias Erzberger, Karl Geis et Walter Rathenau ont été éliminés par d’anciens combattants de la Brigade Ehrhardt. Immédiatement après l’attentat perpétré contre Erzberger, Ehrhardt se réfugia en Hongrie car il craignait d’être arrêté, accusé d’avoir tiré les ficelles du complot fatal. Vu l’état de l’opinion publique après les premiers attentats, la Bavière n’offrait plus un refuge sûr pour le Capitaine.

En novembre 1922, Ehrhardt revient de son exil hongrois. Il est immédiatement arrêté. Mais, en juillet 1923, avec l’aide de ses hommes, Ehrhardt réussit une évasion spectaculaire et se réfugie en Suisse, puis revient à Munich sous une fausse identité. Dans les cercles nationalistes de la capitale bavaroise, il s’oppose de manière véhémente et ferme contre le putsch manigancé par Hitler et Ludendorff, car, à son avis, il avait été préparé de manière fort peu professionnelle.

EHRHARDT1.jpgDès ce moment, les nationaux-socialistes considèreront Ehrhardt comme une personnalité peu fiable. Le Capitaine a perdu aussi beaucoup de son prestige dans les rangs des droites allemandes. En avril 1924, vu l’imminence d’un procès pénal, Hermann Ehrhardt quitte le Reich pour l’Autriche; il revient en octobre 1926 après une amnistie générale décrétée par le Président Paul von Hindenburg. En 1931, Ehrhardt fonde le groupe “Gefolgschaft” (littéralement: la “Suite”), qui, malgré la perte de prestige subie par Ehrhardt, parvient encore à rassembler plus de 2000 de ses adhérants, ainsi que des nationaux-socialistes et des communistes déçus. Ils voulaient empêcher Hitler de prendre le pouvoir et fustigeaient la “mauvaise politique de la NSDAP”. Ehrhardt entretenait des rapports avec Otto Strasser et l’aile socialiste de la NSDAP. En 1933, Ehrhardt s’installe sur les terres du Comte von Bredow à Klessen dans le Westhavelland. En juin 1934, quand Hitler élimine Röhm, Ehrhardt aurait normalement dû faire partie des victimes de la purge. Il a réussi à prendre la fuite à temps devant les SS venus pour l’abattre, en se réfugiant dans la forêt toute proche. Les sicaires ne l’ont que mollement poursuivi car, dit-on, beaucoup de membres de sa Brigade avaient rejoint les SS. Ehrhardt s’est d’abord réfugié en Suisse puis, en 1936, en Autriche, où son épouse, le Princesse Viktoria zu Hohenlohe-Öhringen possédait un château à Brunn im Walde dans le Waldviertel. Ehrhardt n’a plus fait autre chose que gérer ces terres, que participer à des chasses au gibier et que s’adonner à la sylviculture. Il s’est complètement retiré de la politique.

Après l’Anschluss, Hitler fit savoir à Ehrhardt qu’il pouvait vivre en paix dans le Waldviertel à condition qu’il ne s’exprime plus politiquement et renonce à tout activisme. Après la seconde guerre mondiale, Hermann Ehrhardt est devenu citoyen autrichien en 1948. Après sa mort, il a été enterré dans le cimetière de la commune de Lichtenau im Waldviertel. La pierre tombale, sous laquelle reposent Ehrhardt et son épouse (décédée en 1976), est décorée de l’insigne de la Brigade, présentant un drakkar viking.

Jan ACKERMEIER.
(article paru dans “zur Zeit”, Vienne, n°41/2011; http://www.zurzeit.at/ ).

mercredi, 15 février 2012

Admiral Alfred von Tirpitz

Admiral Alfred von Tirpitz

Ex: http://www.globalsecurity.org/

Tirpitz (1849-1930) German admiral and politician, was born at Kiistrin March Iq 1849. He entered the Prussian navy in 1865, and by 1890 had risen to be chief-of-staff of the Baltic station in the Imperial navy. In 1892 he was in charge of the work of the chief-of-staff in the higher command of the navy. He was promoted to be rear-admiral in 1895, and in 1896 and 1897 he was in command of the cruiser division in east Asiatic waters. In 1899 he reached the rank of vice-admiral and in 1903 that of admiral. For the long period of 19 years, from 1897 to 1916, he was Secretary of State for the Imperial navy, and in this capacity advocated the navy bills of 1898, 1900, 1907 and 1912 for increasing the German fleet and successfully carried them through the Reichstag. In 1911 he received the rank of grand-admiral, and he retired in 1916.

Germans had their own word for Tirpite; he was "Tirpitz the Eternal," which freely interpreted meant that among numerous qualities he possest one that was rare in German cabinets; he was the one minister who displayed tenacity in holding his job. No German since Bismarck had held public office so long. The Kaiser had had an endless succession of chancellors, foreign ministers, war ministers and colonial secretaries; but "Tirpitz the Eternal," until he was suddenly displaced early in 1916 on the submarine issue, apparently had a life tenure. With the adoption of unrestricted submarine warfare in February, 1917, however, he returned to power and on him was placed the chief responsibility for the warfare thereafter was carried on.

The best account of Adml. von Tirpitz's naval achievements and political activities is contained in the book which he published in 1919 under the title of Erinnerungen. In that book he shows how gigantic was the task of creating the new German navy with which Great Britain had to reckon at the outbreak of the World War. Not only had a whole array of subsidiary industries to be established and supplies of raw materials secured; thousands of skilled workmen and hundreds of directing personalities of strong character and exceptional ability had to be found and trained. It has been customary to attribute the creation of the German navy to the Kaiser William II., and it is true that in large part the initiative for successive increases, and the demagogic appeals by which they were supported, originated with the Emperor. On the other hand, it was Tirpitz who not only conducted the practical advocacy of these schemes in the Reichstag, but also organized the service of propaganda in the German press and on the platform, putting popular pressure on the parliamentary representatives of the nation and constraining them to agree to the enormous expenditure which these schemes entailed. William II. was often a hindrance as well as a help, and Tirpitz gives instances in which the work of the construction departments and even that of the Secretary of State were interrupted or hampered by wild-cat Imperial projects for the construction of architecturally impossible vessels or of mechanically impossible machinery. One of these projects, on which an elaborate report had actually to be submitted to the Emperor, was a device for which it was claimed that it had solved the problem of perpetual motion.

Tirpitz advances two contentions; first, that he would have sent the navy into decisive action at an earlier stage of the war; secondly, that he would have made an earlier and more ruthless use of the German U-boats; but his opponents traverse both these claims, and in particular assert that as Secretary of State he had neglected the construction of submarines, so that Germany entered the war with a comparatively small supply of these vessels.

Things that lay on the surface did not really produce the Great War - neither the ultimatum to Serbia nor hurried mobilizations, nor the invasion of Belgium. Back of all these stood in succession a long series of events which as deeply affecting national interests, ambitions, and fears had changed national policies and popular psychology. One fact that probably had most to do in changing the whole morale of the German people within a few years was the German navy and that meant Tirpitz.

He was more than a sailor, politician or administrator; he was a statesman who, for good or ill, fundamentally directed the course of European history. No longer ago than 1890 Lord Salisbury for lands in Africa had given Heligoland back to the Kaiser - that same Heligoland which in the World War served so effectively as a German naval base. The explanation was simple enough ; in 1890 the" German Empire had no fighting fleet. For many years afterward Great Britain still unallied with any other Power could glory in her "splendid isolation." For a generation Russia silently meditating the overthrow of British power in the East, had been playing the part in the British outlook that Germany came to play in later years. In 1893 England and France had been almost on the verge of war over Fashoda. In the nineties the tie that bound Great Britain to her colonies, and especially to Canada, Australia, and New Zealand, was slighter than it had been in years, but within fewer than ten years these conditions had so changed that instead of being splendidly isolated, England found herself splendidly allied. France and Russia, hereditary enemies, had become earnest friends and were now England's friends and the colonies and mother country found themselves reunited in a happy family.

The man chiefly responsible for this change was Tirpitz and his famous "preamble," which as put into the naval law of 1900, formed a new basis for the future history of Europe. "Germany must have a fleet of such strength," the preamble read, "that a war, even against the mightiest naval Power, would threaten the supremacy of that Power." No nation had ever before announced a national policy in such challenging fashion. Germany had declared her purpose to build a navy so strong that it could destroy the navy of Great Britain.

Hence came a change in British foreign policy, an abandonment of "isolation," and that series of alliances, ententes, understandings, and good feeling, that ultimately left Germany and her Austrian ally with no friend in Europe except the Turk. Despite official explanations, magazine articles, and interviews, Englishmen saw only one purpose in a steadily increasing German sea-power which in case of war was to isolate Great Britain and ferry a German army across the Channel. So long as Great Britain remained the greatest naval Power and Germany the greatest military Power, there had been no possibility of conflict. Germany's army and Britain's navy both served similar national ends; each protected the nation from obvious dangers, but neither could fight the other.

As the elder Moltke was the directing genius of German militarism, so Tirpitz started Germany on the path of navalism which was to become the Kaiser's absorbing passion. In looking for the real inspiration of the German fleet one had, however, to go beyond Tirpitz and the Kaiser. The inspiring mind was not a German but an American ; a man who wrote a book which, soon after its appearance, became the Kaiser's inseparable companion - Admiral Mahan and his "The Influence of Sea Power in History." "I have not read your book." said the Kaiser on meeting Mahan. "I have devoured it!"

Tirpitz's origin, although very respectable, was comparatively bourgeois; his father was a lawyer and judge in Frankfort-on-the-Oder. Tirpitz was born in the Mark of Brandenburg, more than one hundred miles from the sea. He grew up a somewhat raw-boned, ungainly, loutish boy, not especially marked for talent, distinguished only by a certain force of character and fixt determination. To his father he presented something of a problem and when only sixteen was placed on board one of several frigates which composed the Prussian navy and at that time served chiefly as havens for the younger sons of impecunious Prussian noblemen. In after years youthful aristocrats were often pained at Tirpitz's habit of advancing sons of tradesmen over their heads and would run to the Kaiser for consolation. "You'll have to pet along with him as well as you can," the Emperor would say, "That's what I have to do."

Once a ball-room favorite was discussing with Tirpitz his chances of naval promotion. "You have very white hands for a man who hopes to command a cruiser," was all the comfort he received. Another candidate for advancement discovered that, in the eyes of Tirpitz, he had one insuperable disqualification; he was a splendid dancer. "The fact that you waltz so divinely," said the Grand Admiral, "proves that you have no sea-legs. Sailors in the German navy can not waltz their way to the bridge. Go learn the hornpipe."

He never regarded social graces as desirable attributes for men who expected to fight battles at sea, and always frowned upon the practise of using warships in foreign ports for balls and receptions. His talents so stood upon the surface - initiative, industry, knowledge, commanding personality, the evidence which he gave, in every act and work. of a capacious brain - that his career became one success after another. He was a lieutenant at twenty; a lieutenant- commander at twenty-five and twenty years after entering the navy was flying the pennant of a rear-admiral. He first attracted the attention of the Kaiser by reorganizing the German torpedo fleet. He was also instrumental in establishing the German outpost of Kiaochow which was directly under his jurisdiction as Minister of Marine.

After serving on a commission for torpedo experiments, Tirpitz entered the Admiralty as chief of staff at Kiel, the headquarters of the fleet. In the prime of life, with his varied training and experience, he had now reached a position where his talent for organization and his initiative had full sway. Von Tirpitz had the imaginative constructiveness of the mathematician and the genius of the engineer. Under his fostering care the torpedo service became a flourishing branch of the German navy where formerly it had consisted of a few unimportant mosquito boats.

With his forked beard, large, round face, huge bulk, he incarnated physically the sea-god Neptune. With a genuine sailor he could easily unbend. He could roar out a sailor's ditty with the best of them. His business and his relaxations were all nautical and he had one favorite topic of conversation - the disgraceful inadequacy of the Kaiser's fleet and the necessity of placing German sea-power on a plane with its military strength. If he had one enthusiasm, it was the British Navy; he admired its history. traditions and great achievements. Nelson, Drake, Hawkins. and other great sea-rovers had been the guiding influences of his life. When he came to the United States with Prince Henry in 1902. American naval officers found him a delightful and congenial comrade as well as a wide-awake observer.

The task enjoined upon him by the Kaiser was a definite one; to create an effective German fleet. Public opinion, and public opinion only, as he manipulated it, created the German fleet. Before he was admiral, or a naval statesman, Tirpitz became a press-agent - probably the most successful in the world; certainly the one who operated on the largest scale. America never organized a press bureau that could compare with Tirpitz's.

His Navy League - started in 1898 - was the parent of all similar organizations. While Tirpitz organized his Flotten-verein Prince Henry was placed at its head, purely for the purpose of being the main instrument in a "campaign of education." Tirpitz sought to teach the German people why they needed a navy, what kind they needed, and how they could get it. The league had branches not only in every province, city, town, village, and hamlet in the empire, hut in every part of the world where Germans lived. Even England - the country against which the German navy was aimed - had branches of the German Navy League, and it had thousands of loyal and contributing members in the United States. It poured forth an unending stream of naval information. in the shape of newspaper articles, interviews, pamphlets, and lithographs; it had motion-picture shows and lecturers who visited the remotest villages. It even introduced its propaganda into public schools. As a result the most benighted Pomeranian peasant who had hardly known that salt water existed and had never imagined what a warship was began to discuss glibly the relative values of destroyers and light cruisers and to debate the possibilities of dreadnoughts and submarines.

The German navy, almost as much as the army, began to figure as a bulwark of the empire. Besides the Navy League, Tirpitz organized a regular press bureau. These agencies, always active. displayed particular liveliness when legislation was pending. He organized special excursion trips from the interior to the seaboard, at extremely low rates, so that the everyday German farmer and workman, with his wife and babies, might have an opportunity to see the Kaiser's battleships, inspect big guns, and so feel himself a part of a machine he had helped to pay for.

When the Reichstag met and took under consideration naval estimates they found they had a new master; back of Tirpitz were the "folks at home." He was not only a great press agent but a finished wire-puller and button-holer. He did not stiffly remain aloof and request the Reichstag to do certain things, but went among its members with an ingratiating smile and a quiet voice. making individual appeals. He cultivated members, joked with them told them funny stories, made them his friends.

In the United States von Tirpitz was later identified with the submarine campaign and that policy of ruthlessly sinking merchant-vessels, without warning, which brought the United States into the war, but the admiral was long an opponent of the submarine. For many years he favored the torpedo-boat above the U-boat as an effective naval weapon. In December, 1905, he wrote that the submarine was valuable for certain narrowly limited purposes only; in April, 1910, he still admonished the German Naval Department to place the interests of the torpedo-boat fleet before those of the submarine; as late as 1912 he gave little favor to the submarine.

The Dreadnought apparently destroyed at a stroke the strong navy that Tirpitz had laboriously built up on conventional lines, but Tirpitz saw the situation in another light. It really furnished him the great opportunity he had been seeking. The dreadnought was the most colossal instance of miscalculation that naval history records. It was true that, as Sir John had foreseen, it made obsolete the German navy, but it made obsolete the British Navy as well. After it was launched, the first-line battle strength of all navies would be measured by dreadnoughts and by dreadnoughts alone. This meant that, in the race for naval supremacy, every nation would start on even terms. England had had such a great lead that, had the status quo been preserved, Germany could never have caught up with her but when England voluntarily pigeon-holed her whole fleet, she lost this enormous handicap. Tirpitz sprang at this opportunity with all the rapidity of genius.

In 1908 the Reichstag amended its program so that an ultimate German navy of fifty-eight dreadnoughts became Tirpitz's answer to Sir John's challenge and an appropriation of $50,000,000 for rebuilding the Kiel Canal, so that these ships could pass through was promptly voted. Sir John had asserted that Germany, in 1906, hadn't a single slip big enough to build a dreadnought; three years later she had seventeen. Tirpitz had called together all the biggest shipbuilders and told them to prepare to build these warships. Such an enormous spurt followed in shipping equipment as the world had never seen before.

dimanche, 12 février 2012

Mata Hari, la fabbricazione di una spia

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Mata Hari, la fabbricazione di una spia

La danzatrice fu vittima di una “intossicazione” tedesca e di una volontà politica francese

Cristina Bardella

Alain Decaux, Accademico di Francia, è l’autore di uno dei libri più venduti negli ultimi mesi Oltralpe. L’illustre saggista ha dato alle stampe un’altra opera dedicata ai “Grandi misteri della Storia”, di cui è specialista, dove spicca un capitolo riservato a Mata Hari (“Fu davvero colpevole?”), la danzatrice dal fascino fatale, la spia per eccellenza, colei che durante la Grande Guerra carpiva i segreti militari ammaliando alti ufficiali con le sue doti, artistiche o strettamente personali.


Ma perché Mata Hari è divenuta una leggenda? Perché, in mancanza di notizie certe, si è sempre accettata la versione ufficiale impossibile da verificare, in quanto il dossier relativo all’”Agente H21” è segretato negli archivi militari custoditi nel castello di Vincennes, lo stesso luogo, per inciso, dove fu giustiziata la danzatrice; ed una versione ufficiale d’altronde arricchita, al tempo, da particolari “ufficiosi” fatti filtrare ad arte ed evocanti scenari ad alto quanto infallibile impatto - sesso estremo e spionaggio consumati in alcove grevi di fumi d’incenso e rimandanti a misteriosi riti orientali -, forgiati per colpire, attraverso la stampa, l’opinione pubblica francese (e quella degli alleati) duramente provata dalla guerra in corso. Solo che Decaux non è stato il primo a porsi il problema. Agli inizi degli Anni Ottanta il giornalista inglese Russell Warren Howe fu portavoce a Washington di Claude Cheysson, allora Commissario agli Affari esteri Ue (e poi Ministro degli Esteri francese); questi, nel 1985, concesse a Howe l’inusitato favore – sempre e comunque negato anche ai nomi più eminenti della storiografia, transalpina e non solo – di consultare il dossier segreto relativo a Mata Hari, fatta eccezione per due fascicoli. Come si può comprendere agevolmente, il gesto di Cheysson, elargito con ogni evidenza a titolo personale, oltrepassando la legge in vigore, ad un inglese nemmeno storico di professione, ma solo cultore della materia, suscitò vaste polemiche; alle quali, forse, non era estranea la circostanza che, ancora nella fortezza di Vincennes, nel 1422 morì l’Enrico V di scespiriana memoria, il re d’Inghilterra che sconfisse i francesi nell’epica battaglia di Azincourt ed il cui figlio unì le due corone.


In ogni caso è grazie alla pubblicazione nel 1986 di “Mata Hari. The True Story” (edito in Italia dieci anni dopo) dello stesso Warren Howe, che si è conosciuta la verità, sia pure non integrale, sulla spia più famosa del mondo; ciò non toglie che, nonostante tale ricostruzione su basi documentarie, ed in verità assai ben condotta da un autore che comunque ha dato alle stampe altre opere non trascurabili, permanga tuttora il cliché della maliarda dall’irresistibile seduzione entrato nell’immaginario collettivo. Malauguratamente per la leggenda la Mata Hari, quella vera, che emerge dallo studio di Warren Howe è completamente differente dal mito alimentato da una vasta letteratura a sensazione e da due celebri film. Nulla a che vedere dunque né con Greta Garbo né con Jeanne Moreau, visto che pure in gioventù la (presunta) spia, al secolo Margaretha Zelle, non era dotata di particolare avvenenza; e particolare intelligenza non ne ebbe mai.


Margaretha era nata nel 1876 nel villaggio olandese di Leeuwarden: e dunque non – come avrebbe sostenuto al tempo della sua effimera notorietà – sulle rive del Gange, allevata come danzatrice sacra in un tempio indù. A diciotto anni rispose ad un annuncio matrimoniale pubblicato da un giornale locale: l’annuncio era uno scherzo, architettato da un redattore, ai danni di un ufficiale reduce dalle colonie, un quarantenne di lontane origini scozzesi afflitto dalla malaria e dalla depressione; ma finì davvero in uno sposalizio.


John Mac Leod condusse la giovane moglie, che gli avrebbe dato presto due figli, tra Giava, Bali e Sumatra; il militare era alcolizzato e di temperamento irascibile, ed il male assortito connubio fu presto segnato da violente crisi, culminate con la tragedia, mai appurata nonostante un’inchiesta delle autorità coloniali olandesi, della morte di uno dei bambini (si disse che fu avvelenato da un domestico giavanese per vendetta nei confronti di Mac Leod).


Di ritorno in Europa, la coppia si divise e Margaretha si diresse a Parigi, dove trovò lavoro come modella di un pittore, a cui riferì di essere una nobildonna inglese decaduta; ma l’idea di farsi largo sui palcoscenici parigini come interprete di misteriose danze rituali d’Oriente fu di un diplomatico suo amante. La sedicente “Lady Mac Leod” esordì in una esibizione dove appariva in una sorta di trance, strappandosi i veli che la avvolgevano in un irresistibile moto di attrazione per il dio Shiva, scossa da palpiti, per poi crollare a terra ormai sazia di voluttà.


La consacrazione venne poi dal ricchissimo uomo d’affari e collezionista d’arte orientale Guimet, che la invitò nel palazzo in Place de Iéna – l’attuale Museo Guimet – dove aveva aperto al pubblico la sua favolosa collezione; Margaretha assunse il nome esotico di Mata Hari ed intraprese tournée che la portarono in teatri europei prestigiosi.


Il successo durò qualche anno. Sulla cresta dell’onda Margaretha non aveva mai cessato di unirsi ad agiati signori, ma presto le sue esibizioni vennero a noia; così diventò quello che si definiva un’avventuriera. Con la Grande Guerra, sfiorita rapidamente e quasi quarantenne, era difficile reperire amicizie cospicue, almeno in Francia. Fu così che la ex-danzatrice, tentando la sorte a Madrid, sull’annuario diplomatico scelse il nome di un ufficiale tedesco a cui proporsi. Lei non poteva saperlo, ma il maggiore Kalle era il numero due dei servizi segreti militari tedeschi in Spagna, Paese neutrale e, come tale, crocevia dello spionaggio in tempo di guerra.


Divenuta l’amante di Kalle, non gli fece rivelazioni (che non poteva detenere), riferendo solo innocui pettegolezzi parigini, ma il maggiore si servì di lei, attribuendole il codice di agente H21 in dispacci fasulli redatti, a scopo di “intossicazione”, per essere intercettati dal controspionaggio francese, che nel febbraio 1917 arrestò la donna, tornata in Francia per incontrare vicino al fronte l’uomo che amava, il ventunenne ufficiale russo Vadim de Maslov.


Per le autorità militari e per il governo francesi il falso agente H21 fu una manna insperata. Il 1917 era l’annus terribilis della guerra, contando milioni di morti in battaglia: così si diede in pasto all’opinione pubblica una “spia” perfetta per il ruolo. L’ex-ballerina, avventuriera, olandese sradicata senza parentele o amicizie influenti divenne un eccezionale capro espiatorio per gli errori degli alti comandi. Come detto, i giornali fecero il resto, sfruttando particolari ghiotti gettati loro scientemente in pasto, vedi il flacone contenente inchiostro simpatico per messaggi segreti, in realtà un ben noto liquido contraccettivo di uso comune nelle case di tolleranza. “H21” fu giustiziata il 15 ottobre dello stesso anno.


Svelato il mistero di Mata Hari, a nostro parere ne rimane un altro, non altrettanto suggestivo ma forse non meno intrigante. Warren Howe, nato nel 1925, è scomparso nel 2008; così rimarranno enigmatiche le ragioni per cui Cheysson abbia elargito un simile favore – facendo senza dubbio pressioni sul Ministro della Difesa, a cui fanno capo gli archivi militari – ad un semplice portavoce, oltretutto inglese. Ma forse Howe era più di un semplice portavoce.


Pilota della RAF durante il secondo conflitto mondiale, il giornalista inglese nella sua prefazione al libro su Mata Hari evoca Somerset Maugham definendolo curiosamente “maestro”.


Considerato che Maugham univa all’eccellente attività di scrittore quella di agente dei servizi segreti militari britannici; considerato che Cheysson (classe 1920), già combattente agli ordini del generale Leclerc nel territorio della Francia Libera in Africa, fu poi a capo dei servizi di collegamento con le autorità di occupazione della Germania Ovest…


07 Febbraio 2012 12:00:00 - http://rinascita.eu/index.php?action=news&id=12976

samedi, 11 février 2012

The Once-Weres and the Could-Have-Beens of Europe

The Once-Weres and the Could-Have-Beens of Europe

by Derek Turner
 
Ex: http://www.alternativeright.com/

Vanished Kingdoms—The History of Half-forgotten Europe
Norman Davies. London: Allen Lane, 2011. 800 pp, £30 hb

Davies_Norman_-_Vanished_Kingdoms_2When I visited the Naval Museum in Madrid several years ago, I took away as a souvenir a facsimile of a coloured 1756 naval manual illustration entitled Banderas que las naciones arbolan en la mar. It shows ninety different flags that might conceivably be met with upon the high seas by Spanish sailors—ranging from the personal standard of the Hapsburgs and the banner of the Papal States to the presumably more frequently encountered flags of Brabant, Corsica, the English East India Company, Flanders, Pomerania, Riga, Stettin, Zeeland and many other names now relegated to history’s footnotes.

Almost none of these once brinily-billowing banderas would now be encountered on any seas by anyone. The illustration is a piquant evocation of a looser and more colourful Europe—a hint of all that has faded into dull desuetude in the two-and-a-half centuries since. But it is also a salutary reminder of the complex counter-narratives that underlie accepted realities, and seethe beneath the veneer of the nations we think we know.

My maritime metaphor echoes Norman Davies’s introduction to Vanished Kingdoms:

This book . . . garners the traces of ships of states that have sunk, and it invites the reader, if only on the page, to watch with delight as the stricken galleons straighten their fallen masts, draw up their anchors, fill their sails and reset their course across the ocean swell.

Sometimes the most compelling history is the kind that falls between the cracks of the chronicles and subverts fondly-held foundational myths. The ‘official’ history of Europe is variegated enough to give any number of historians lifetimes of employment, but now the 72 year old Slavonic specialist Davies has produced fifteen case studies dating from the fifth to the twentieth centuries to suggest that a great deal of what we take for granted about Europe’s past is “narrative colonization” which ought to be unlearned. He ends with a short chapter, “How states die”, which seeks to formulate “a typology of vanished kingdoms”.

This all makes for an engrossing, evocative and original contribution to European historiography. There will be few who will not unearth some new insight to challenge conventional, convenient versions of events—the flattering histories which Napoleon famously dismissed as “a fable agreed upon”. The “Europe of a hundred flags” wished for by the Breton nationalist Yann Fouéré is more like a Europe of a thousand flags. “The past is not only a foreign country that we half-knew existed” Davies observes—“it is hiding another concealed country behind it, and behind that one, another, and another, like a set of Russian dolls”.

Davies is a melancholic and romantic, and his intellectual interests have been influenced by his Welshness, chapel-going and early encounters with Heraclitus and Gibbon. He also possesses a Polonism so pronounced that he has (unjustly) been accused of understating historical Polish anti-Semitism and downplaying Jewish suffering during World War Two. This may have cost him a tenured position at Stanford in 1986, something he clearly still broods upon, despite claiming on his (typo-full) website that

. . . he remembers the episode stoically—as evidence of academic small-mindedness and of [the] fate awaiting anyone who confronts entrenched opinions and prejudices.

It cannot have helped that he is strongly anti-communist. His website entry on his 2006 book Europe at War explains his view that communism was the moral equivalent of nazism:

[T]he war in Europe was dominated by two evil monsters, not by one . . . The liberators of Auschwitz were servants of a regime that ran still larger concentration camps than those they liberated . . . The outcome of the [war] was at best ambiguous. The victory of the West was only partial, its moral reputation was severely tarnished and, for the greater part of the continent of Europe, ‘liberation’ was only the beginning of more than fifty years of further totalitarian oppression.

The most recent of his shipwrecks of history is the Soviet Union itself. There were many factors responsible for the USSR’s dissolution, but the problems were fundamental:

[T]he Soviet system was based on extreme force and extreme fraud. Practically everything that Lenin and the Leninists did was accompanied by killing; practically everything they said was based on half-baked theories, a total lack of integrity and bare-faced lies.

He maintains that Gorbachev was probably taken by surprise by the events he expedited—and observes that glasnost, which was invariably rendered in the Western press as “openness”, actually means “publicity”. The subsequent inglorious events traumatized all Russians, and even now feed nationalistic dislike of the oligarchs and the Balt, Turkic, and Chechen separatists of Russia’s near abroad—and of course America. Putin’s rhetoric about the alleged glories of the USSR is coloured by “a strong sense of bafflement” and “pangs of corporate guilt” that he and other insiders did not forestall this degrading dissolution.

Davies leads the Western reader surefootedly across the little-known landscape of the eastern continent, making sense of entangled narratives and being fair to all. He commences each chapter with descriptions of these places as they look now, from their topography to the chief historical sites, before haling us back across the centuries with tales of ancient alarums, excursions, raiders, crusaders, forgotten wars, futile resistances, burned villages, slighted cities, and mounted tribes moving restlessly forever across that exhilarating vague vastness between Teutonia and Tartary, Europe and Asia. This area which has too few defensible frontiers for its own good has seen the most atrocious crimes, mountains upon mountains of skulls heaped up by successive tsunamis of Tartars, Mongols, Cossacks, Teutonic Knights, Communists, and Nazis powered by greed, ideology, religion, race-hatred, or sheer love of killing.

Other essays with an east European theme include one on Litva, the Polish-Lithuanian “Grand Duchy with Kings”, at one time the largest of all European states covering much of what is presently Lithuania, Belarus, Ukraine and Poland, and that lasted more than five centuries. We are taken through Litva’s crepuscular chronicles from the time Viking (locally called Varangian) explorers started to hazard the region’s headwaters, pushing ever further inland through a primevally-forested country populated by wisent, konik, elk, and lynx, some of which still persist in a precious fragment of this forest along the Polish-Belarussian border. The Varangians conquered existing Slav settlements like Kiev or established new fortress-fords at places like Novgorod, and traded or fought all the way down to the Black Sea and eventually Byzantium, where for five centuries the Emperors of the East maintained an Anglo-Scandinavian Varangian Guard as both elite fighting regiment and personal corps. Semi-legendary kings ruled over a huge, indeterminate territory—Ukraina means “On the Edge” in Slavonic, and these wild steppes needed to be protected by self-defence communities of Kozaks (a Turkic word meaning adventurer or freebooter) because they were so prone to incursions. Although Orthodoxy made rapid advances from the 9th century onwards, the ruling caste long remained pagan; Grand Duke Gedminas legendarily founded Vilnius after dreaming of an iron wolf howling from a hill overlooking three rivers, and when he died in 1342 his obsequies were entirely pagan, his body being incinerated along with his favourite servant, favourite horse and a group of German slaves. But they cleverly allied with Catholic or Orthodox dynasties according to the political winds, and this pragmatism, as well as Litva’s relative remoteness, helps to account for the Duchy’s durability. In 1386, Prince Jogaila was elected king by an assembly of barons on condition of accepting Christian baptism and permanent union with Poland, and for almost 200 years afterwards “Jagiellonians” steered their ship as a joint Polish-Lithuanian venture, now intermarried with the Angevin and Hapsburg European mainstream. Even after the Jagiellonians had gone, the Duchy was often fortunate in its statesmen, but by the early 17th century it was trapped between Muscovy pushing from east and south and Sweden from north and west, and the king-grand duke was forced to flee into exile. There was time for one last great figure, in the shape of King John III Sobieski, whose hussars broke the Turks outside Vienna in 1683, but by then the Duchy was riven by internal disputes and weak leadership. The Great Northern War of 1700-21 between Russia and Sweden took place largely on the Duchy’s territory, and from then on it became the plaything of Russia, Prussia and Austria—the “international bandits” as Davies calls them, who carved it up between them while Voltaire and other “wisecrackers of the Enlightenment” chortled. There were last desperate attempts to assert independence and expel foreign troops, notably in 1794 in Warsaw. Russian forces under the leadership of Suvorov massacred the population of the Warsaw suburb of Praga, and the General sent a message to Catherine the Great reading simply “Hurrah. Praga. Suvorov”—to which she answered, equally laconically, “Bravo Fieldmarshal. Catherine”. On 25 November 1795, the last of the offices of state ceased functioning and the last king-grand duke, Stanlislaw-August, abdicated, after which he was exiled to captivity in St. Petersburg. This sad ending has been reprised severally since thanks to the area’s unlucky proximity to Germany and Russia. Time after time, even more than other areas of Europe, this unhappy region has witnessed what Zbigniew Herbert would call “the abrupt change of life / Into archaeology”. Even now, the former provinces of Litva—now Poland, Belarus and Lithuania—all claim to be the legitimate heirs of the legacy, even arguing over Adam Mickiewicz, whose 1834 epic poem Pan Tadeusz commences:

O Litva, My homeland, you are like health /

How to gauge your worth, only he can know /

Who has lost you. Today I see your full beauty /

And describe it, because I long for you.

Another equally engrossing east European-themed essay is “Borussia: Watery Land of the Prusai”, where we are introduced to previously unknown tribes emanating from what would one day become East Prussia, fleetingly recalled from the Mazovian memory-hole before sinking back into their immemorial lagoons, making us wish we knew them better—Varmians, Pomesgasanians, Natangians, Sambians, Skalovians, Nadruvians, Bartians, Sudovians, and Gallinians. We hear of the Wars of the Schmalkaldic League and the fate of the alchemist Conte de Ruggiero, hanged in a gilded gallows, wearing a toga made of gilt paper—and are tantalized by the possible fate of Konigsberg’s/Kaliningrad’s fabled Bernsteinzimmer (“Amber Room”), fifty-five gol and crystal-decorated amber panels weighing a total of six tons presented to Peter the Great, missing since 1944, according to assorted legends languishing in a Saxon mine, in a sunken German battleship, concealed in Moscow or concreted into the foundations of Soviet-era buildings. (German donations helped to pay for a new Amber Room opened in 2003 in St. Petersburg’s Catherine Palace.)

Then there is “Rusyn—The Republic of One Day”. That serio-comic “One Day” started at 5am on 15 March 1939 when the Wehrmacht rolled into the rump of Czechoslovakia and the Slovaks declared independence. The Ruthenian “Czechoslovaks” of Carpatho-Ukraine decided they might as well emulate the Slovaks, and by 6.30 pm they had declared a democratic republic, announced that the official language was Ukrainian, hoisted a flag of two horizontal blue and yellow bands and announced a touchingly vainglorious anthem, Shche ne vmerla Ukraina (“Ukraine has not yet perished”):

Ukraine has not yet perished, nor her glory, nor her freedom,
Upon us, fellow Ukrainians, fate shall smile once more.
Our enemies will vanish like dew in the sun,
And we too shall rule, brothers, in a free land of our own.

But the following morning, Hungarian troops had crossed the border and annexed the little country. Rusyn paramilitaries fought on for a few days in the mountains, with hundreds executed after capture, but geopolitics told against them. In 1944, the Hungarians were briefly replaced by the Germans before the Red Army swept through and incorporated Carpatho-Ukraine into the Ukrainian SSR, repressing its distinct culture (ironically, today’s Rusyn autonomy movement is sometimes said to be financed by Moscow).

Davies’ forays into western and southern Europe are equally diverting. We start with the myth-encrusted Visigoths of Tolosa (Toulouse), and are introduced to the minutely described 5th century King Theodoric II, whose knees were “the comeliest and least wrinkled in the world”, who “prays with assiduity…but one suspects more habit than conviction” and was married to Queen Pedauco (“Goose-foot”—whose knees were presumably more wrinkled than her spouse’s).

We go to Spain before Spain ever existed, to pay our historical respects to the now-subsumed Aragonese, led by aristocrats like “Wilfred the Hairy” who defied fellow “valley viscounts” and the Moors from fortified hilltops.

We follow the meteoric career of Burgundy’s Charles the Bold, from the 1466 “high” of murdering all the inhabitants of Dinant to his 1477 downfall in what is now Switzerland, his naked corpse “frozen into the ice of a pond . . . split to the chin by a Swiss halberd, the body many times pierced by Swiss pikes”.

In the chapter on Sabaudia (Savoy), we are told of the time when the present Savoyard (and therefore Italian) royal claimant Vittorio Emanuele endeared himself to his virtual subjects by fatally shooting a man after shouting at him Voi, italiani di merda (“you Italian shits”).

In the discussion of Napoleon’s client state of Etruria, it is gratifying to renew acquaintance with Talleyrand’s citric aperçu on the judicial murder of the Duc d’Enghien, last of the French Bourbons—C’était pire qu’un crime; c’était une faute (“It was worse than a crime; it was a mistake”).

We are taken to Rosenau in southern Germany, to be regaled with just a few of the multiple ironies of Anglo-German history; during World War I the Britain ruled by descendants of Albert of Saxe-Coburg-Gotha underwent night bombing raids from giant Gothas planes named in honour of the selfsame dynasty. Like a pawkily proud Welshman, Davies takes mischievous pride in underscoring just how German is the “British” royal family, infinitely more closely related to the un-Home Counties-sounding Anhalt-Zerbsts or Pfalz-Zimmerns than to William the Conqueror, Henry VIII or even the Stuarts.

Still on a Cymric theme, there are anecdotes of Sinn Féin’s negotiator Eamon de Valera being humiliated by the British PM David Lloyd-George speaking to his secretary in Welsh more fluent than de Valera’s Irish—and a revisionist view of the history of Alt Clud, the “Kingdom of the Rock” in what is now south-eastern Scotland, which was rather much more Welsh than it was Scottish. Closest to home of all are his reflections on the future of the UK, which he suspects is destined to fail as all other states eventually fail—and probably soon.

There are criticisms that could be made of Vanished Kingdoms. Davies arguably makes too much of the Aragonese selling as slaves the Moorish population of Menorca in 1287, which he calls “a milestone in the grim history of European slavery”. But while this was clearly not an edifying event, it was merely one example of a trade that had always existed, and in which the Moors joined with at least equal enthusiasm (the luckless Menorcans were themselves sold in North Africa’s slave markets, which operated until the 19th century).

A few assertions seem over-confident, such as that Moors remained numerically predominant in much of Spain even after the Reconquista—but how can he, or anyone, know this for certain? The concluding chapter on “Why states die” feels curiously cursory after the richness and subtlety of the bulk of the book, just eleven occasionally banal pages that skim far too quickly over the musings of St. Augustine, Hobbes, Rousseau, and more recent theorists of state death. He cites “implosion, conquest, merger, liquidation and ‘infant mortality’” as causes of collapse, but scants over some other threats, such as the gradual loss of a previously unifying culture or population replacement through immigration (for example, a recent Scottish survey suggests that one fifth of Scotland’s population does not regard itself as “Scottish”, which has implications for Scottish independence). There are some small typos and inconsistencies, but it is only fair to note that I worked from an uncorrected proof copy and doubtless most of these were later edited out.

Yet this highly original book is about editing in rather than editing out, and the effect is eminently addictive—revivifying Europe’s unquiet dead to walk and talk again for a time, salvaging their sunken vessels and sending them scudding briefly again across history’s charts, while we their inheritors plot our future course across a sea of troubles.

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vendredi, 10 février 2012

Europe 1945

tumblr_lhyr4enfYc1qzw5wjo1_500.jpg

Europe 1945

By A. R. D. Fairburn

Ex: http://counter-currents.com/

 

And now spring comes to the starved and blackened land
where the tailless abominable angel has spent his passion;
dead roots are twined through the bones of a broken hand;
now death, not Schiaparelli, sets the fashion.

In the twentieth century of the Christian era
the news-hawk camera man, no Botticelli,
walks on this stricken earth with Primavera,
and Europe cries from the heart of her hungry belly.

Ten flattened centuries are heaped with rubble,
ten thousand vultures wheel above the plain;
honour is lost and hope is like a bubble;
life is defeated, thought itself is pain.

But the bones of Charlemagne will rise and dance,
and the spark unquenched will kindle into flame.
And the voices heard by the small maid of France
will speak yet again, and give this void a Name.

Source: http://www.nzetc.org/tm/scholarly/tei-FaiColl-t1-body-d2-d4.html#n98 [2]

 


Article printed from Counter-Currents Publishing: http://www.counter-currents.com

URL to article: http://www.counter-currents.com/2012/02/europe-1945/

mercredi, 08 février 2012

La Turquie fait pression, Ankara pousse ses pions

recep_tayyip_erdogan_772235.jpg

La Turquie fait pression, Ankara pousse ses pions

Ex: http://infonatio.unblog.fr/

Au moment ou François Bayrou est vu par certains analystes politiques comme le possible adversaire de Marine Le Pen au second tour de la présidentielle, le candidat du Modem  a estimé  aujourd’hui,  comme Bruno Gollnisch de longue date –voir notre article en date du 22 décembre dernier – que «ce n’est pas à la loi d’écrire l’Histoire, encore moins l’Histoire d’autres pays ». M. Bayrou entendait réagir à l’adoption hier par le Sénat -par 127 voix contre 86-  de la  proposition de loi de l’UMP Valérie Boyer  que nous évoquions alors,  pénalisant la négation du génocide arménien. « C’est une faute contre ce que doit être la loi dans la République française », a-t-il dit sur RTL, « d’autant plus que nous avons déjà reconnu le génocide arménien ». « Que Nicolas Sarkozy et François Hollande aient tous les deux soutenu, par leurs élus, cette loi, me paraît une faute et une erreur contre la loi et contre la France. »

 La proposition prévoit un an de prison et 45.000 euros d’amende en cas de contestation ou de minimisation de façon outrancière d’un génocide reconnu par la loi française. Deux génocides, celui des Juifs pendantla Seconde guerre mondiale et celui des Arméniens (depuis 2001), sont reconnus officiellement par l’Etat français, mais seule la négation (ou la minimisation du premier)  était jusque-là punie.

 Très remonté, le gouvernement turc avait annoncé par la voix de son  ministre des Affaires étrangères, Ahmet Davutoglu,  qu’il mettra  en œuvre un nouveau train de « représailles » contre la France en cas d’adoption de cette loi par le Sénat. N’ayant pas fait mystère de son opposition à celle-ci,  son homologue français, Alain Juppé,  tente de circonscrire la  crise qui se profile. Il a appelé  aujourd’hui sur canal plus « nos amis turcs au sang-froid » et affirmé qu’il « tend la main »  à ce « grand pays, cette grande puissance économique, politique » avec laquelle « nous avons besoin d’avoir de bonnes relations »… notamment au Proche-Orient où la France ne peut se mettre à dos Ankara si elle entend   jouer un rôle dans le « règlement »  du  conflit en Syrie…

 Une Turquie que, plus largement, l’Union européenne ménage avec soin, comme nous l’évoquions en octobre,  puisque  l’UE ne s’est pas sentie obligée de soutenir un de ses Etats membres,  Chypre,  de surcroit  dans son droit, contre la Turquie qui veut l’empêcher, par la force s’il le faut, de mener des explorations pétrolières et gazières dans son propre domaine maritime !

Plus prosaïquement, nos compatriotes retiendront aussi (surtout ?)  la démonstration de force à laquelle s’est livrée la diaspora turque sur notre sol à  l’ occasion de l’adoption de cette loi. Outre le rassemblement organisé hier devant le Sénat, Libération rapportait que la manifestation qui s’est déroulée samedi à Paris, sous une forêt de drapeaux turcs et de pancartes dénonçant  les mensonges  sur le génocide arménien  et l’impérialisme,   «  très bien encadrée »,  fut  « sans précédent en France comme en Europe ». Elle  a réuni  « au moins 25 000 personnes  selon notre estimation, rien qu’en comptant les passagers des 550 cars arrivés de toutela France, de Belgique et d’Allemagne. »

« Les consulats turcs ont mouillé leur chemise relatait encore le quotidien. Les associations ont, pour une fois, fait bloc, les islamistes comme leurs ennemis laïcs kémalistes, les groupes ouvriers de gauche comme les ultranationalistes. Seuls les Kurdes et l’extrême gauche ont refusé la manifestation étatiste. Cette mobilisation marque le surgissement d’une diaspora de 550 000 personnes, souvent peu visible, sinon en Alsace, éparpillée sur le territoire »

Partout, les associations et les imams ont mené campagne. Avec succès. Par milliers, ils se sont précipités en décembre dans les mairies. Il y aurait aujourd’hui 180 000 électeurs français d’origine turque. «Mais pour qui voter ? Hollande, dans cette affaire, est sur la même ligne que Sarko», soupire un entrepreneur… »

Le site Nouvelles d’Arménie a vu pour sa part derrière   cette manifestation   l’empreinte du  DITIB ( Diyanet Iþleri Turk Islam Birligi,  Direction des affaires religieuses de l’Etat Turc) et de la   Fédération turque de France (Fransa Turk Federasyon). Cette dernière est rattachée à la Confédération turque européenne (Avrupa Türk Konfederasyonu) qui regroupe les différentes fédérations nationalistes turques basées en Allemagne, en Belgique, aux Pays-Bas, en Suisse, en France, au Danemark et en Autriche. L’Avrupa Turk Konfederasyonu est directement liée au Parti d’action nationaliste (MHP, extrême droite nationaliste) en Turquie. »

 « Acteur fondamental de la laïcité turque, le Diyanet est en charge de la gestion d’un véritable islam d’Etat. Il contrôle notamment la formation, la nomination et les sermons des imams, fixe les fêtes religieuses et gère les mosquées. Directement rattaché au premier ministre, cette institution se voit allouer le 7ème budget de l’Etat et organise également l’islam turc à l’étranger. »

 Nouvelles d’Arménie précise encore  que  « la sécurité de la manifestation a été assurée par l’Avrupa Turk Federasyon » c’est à dire les Loups Gris  et  que «  le réseau des mosquées Milli Görüs (« Vision nationale »), mouvement islamique turque liée à l’ex-premier ministre islamiste Necmettin Erbakan a participé au remplissage des cars. »

Il est en tout cas évident que l’Etat turc entend utiliser ses colonies de peuplement dans les pays de l’UE comme un relais de ses intérêts nationaux. Nous évoquions en avril 2010, le discours sans ambiguïté sur ce point du Premier ministre turc, Tayep Recip Erdogan, lors de son déplacement en France en avril 2010, qui lui offrit l’occasion d’haranguer la communauté turque au Zénith de Paris.

« Chacun d’entre vous avait-il déclaré, êtes les diplomates de la Turquie, chacun, s’il vous plaît, apprenez la langue du pays dans lequel vous vivez, soyez actifs dans la vie culturelle, sociale du pays où vous vivez (…). La France vous a donné le droit à la double nationalité: pourquoi vous ne la demandez pas ? Ne soyez pas réticents, ne soyez pas timides, utilisez le droit que la France vous donne. Prendre un passeport français ne vous fait pas perdre votre identité turque ».

Quelques temps auparavant, à l’occasion d’une visite de la chancelière allemande  Angela  Merkel, M. Erdogan s’était adressé à ses compatriotes et avait insisté clairement sur son refus farouche de l’assimilation: « Personne ne peut vous demander d’être assimilés. Pour moi, le fait de demander l’assimilation est un crime contre l’humanité, personne ne peut vous dire: renonce à tes valeurs ».  Nous sommes prévenus…

 http://www.gollnisch.com

mardi, 07 février 2012

Nouveaux textes sur http://robertsteuckers.blogspot.com/

Nouveaux textes sur

http://robertsteuckers.blogspot.com/

 

De l'humanisme italien au paganisme germanique: avatars de la critique du christianisme de la Renaissance à l'époque contemporaine:

http://robertsteuckers.blogspot.com/2012/01/de-lhumanisme-italien-au-paganisme.html

Les visions d'Europe à l'époque napoléonienne - Aux sources de l'européisme contemporain!

http://robertsteuckers.blogspot.com/2012/01/les-visions-deurope-lepoque.html

Les concepts de Toynbee

http://robertsteuckers.blogspot.com/2012/01/les-concepts-de-toynbee.html

Sur l'identité européenne

http://robertsteuckers.blogspot.com/2012/01/sur-lidentite-europeenne.html

Pourquoi nous opposons-nous à l'OTAN?

http://robertsteuckers.blogspot.com/2012/01/pourquoi-nous-opposons-nous-lotan.html

Reinhard Schmockel - Die Indoeuropäer

tradition,indo-européens,livre,anthropologie,archéologie,protohistoire,histoire

Reinhard Schmoeckel
 
Die Indoeuropäer
Aufbruch aus der Vorgeschichte
 
ISBN 978-3-938176-37-5
587 Seiten, gebunden, fester Einband
 
Preis: 24,80 Euro
 
Erscheinungstermin: 19.3.2012
 
Dr. Reinhard Schmoeckel begibt sich auf die Suche nach unseren Ahnen, den Indoeuropäern oder Indogermanen. Im Geschichtsunterricht unserer Schulen kommt dieses geheimnisvolle Urvolk nicht vor. Die wissenschaftliche Erforschung unserer Herkunft und damit auch unserer Identität scheint immer noch von Tabus bestimmt zu sein. Der Autor widersetzt sich den herrschenden Denkverboten, indem er die verstreut vorliegenden Erkenntnisse der Archäologen, Sprachforscher und anderer Spezialwissenschaften zusammenträgt und sie zu einer spannend geschriebenen, populärwissenschaftlichen Gesamtdarstellung vereint.

Ursprünglich in den Steppen des südlichen Innerasiens beheimatet, begann sich ein Hirten- und Bauernvolk schon vor sechstausend Jahren in immer neuen Auswanderungswellen über ganz Europa und große Teile Asiens auszubreiten. Griechen, Römer, Germanen, Slawen, Kelten, Perser und die frühen arischen Eroberer Indiens - sie alle sind Abkömmlinge des gleichen mysteriösen Hirtenvolkes. Eine ungeheure Dynamik, ein Leistungs- und Gestaltungswillen von beispielloser Kraft müssen diesem Volk seit vorgeschichtlichen Zeiten innegewohnt haben. So sind heute fast alle Europäer deren biologische und geistige Erben. Reinhard Schmoeckel gelingt es, die Entstehung einer vielfältigen indoeuropäischen Kultur und den wirkmächtigen Aufbruch der sich daraus entwickelnden Völker aus der Vorgeschichte anschaulich zu beschreiben. Eine faszinierende Entdeckungsreise auf den Spuren unserer Vorfahren.

Reinhard Schmoeckel, geb. 1928 in Berlin, journalistische Ausbildung, Dr. jur., langjährige Tätigkeit im Bundespresseamt, Bundeskanzleramt, Bundespräsidialamt in Bonn. Autor mehrerer erfolgreicher populärwissenschaftlicher Bücher über deutsche und europäische Vor- und Frühgeschichte und historischer Romane.

Aus Rezensionen:

„Das Buch ist spannender als mancher Abenteuerroman.“ (Fuldaer Zeitung)

„Eine immer fühlbarer werdende Lücke ist nun endlich durch einen Außenseiter geschlossen worden.“ (DIE WELT)

„Sehr anschaulich und mit verblüffender Quellenkenntnis.“ (Rheinische Post)

 

Wir bitten um Vorbestellungen!

Vielen Dank!

 

Mit freundlichen Grüßen

 

Heiderose Weigel

Lindenbaum Verlag GmbH

Bergstr. 11

56290 Beltheim-Schnellbach

Tel. 06746 / 730047

Fax 06746 / 730048

Internet: www.lindenbaum-verlag.de

E-Brief: lindenbaum-verlag@web.de

 

Inhaltsverzeichnis:

 

 

Vorwort

I. Das Volk, das aus der Steppe kam

4500-2000 v. Chr.

1. Kapitel: Geweihter Frühling

Die Ausbreitung des indoeuropäischen „Ur-Volkes“

Dieus peter grollt – Der Aufbruch der Jungmannschaft – Anfang Europas – Frohe Botschaft – Not und Tatkraft, das schöpferische Elternpaar – Woher weiß man das alles?

2. Kapitel: Vater – pater – peter

Sprachforscher entdecken ein Volk

Die Spur begann in Kalkutta – Zehn-Minuten-Kurs in verglei­chender Sprachwissenschaft – „Das Schaf und die Rosse“ – Urah­ne, Großmutter, Mutter und Kind – Die heute häufigsten Spra­chen der Welt – Die Umrisse einer Kultur werden sichtbar – Pro­fessorenstreit um die „Urheimat“

3. Kapitel: Im Würgegriff der Politik

Warum ein vorgeschichtlicher Völkername in politischen Mißkredit geraten konnte

„Arische Weltanschauung“ – Von Graf Gobineau bis zu Hitler – Rassenkunde wissenschaftlich betrachtetVerdrängung oder Resignation?

4. Kapitel: Hirten und Bauern

Jahrtausende der Entwicklung zum Kurgan-Volk

Cowboys vor sechstausend Jahren – Viehzüchter-Weltanschau­ung – Stippvisite in die Eiszeit und wieder zurück – Der Spaten bestätigt das Wörterbuch

5. Kapitel: Die fremde Welt, in die die Kurgan-Hirten gingen

Kultur und Kulturen in Europa vor fünftausend Jahren

„Im Schweiße deines Angesichts ...“ – Die erste Besiedlung des nacheiszeitlichen Europas – Zwei Welten: Alteuropäer und Indoeuropäer

 

II. Die Streitwagenherren

2000-1200 v. Chr.

6. Kapitel: Die vergessene Großmacht

Das Reich der Hethiter

Nächtliche Eroberung – Geheimnisse um die Herkunft der Hethiter – Die Streitwagen – Der „Mann von Hattuscha“ und sein Reich – Eine ungewöhnliche Entscheidung – Hethitisches Recht und hethitische Kultur – Großmacht unter Großmächten – Ein König stirbt den Heldentod – Dreitausend Jahre lang ver­gessen

7. Kapitel: Söldner und Könige

Arische Herrschaften im nahen Osten

Ein heikler Auftrag – Was hatten Inder in Mesopotamien zu suchen? – Nur ein paar Namen als Spuren für die Detektive – Die Königin von Ägypten schreibt einen Brief – Das Ende der Arier von Mitanni

8. Kapitel: Die Edlen aus dem Norden

Die arischen Eroberer Indiens

„Kampf den Dasyus!“ – Realistische und weniger realistische Theorien – Der „Mund des Puruscha“ –Eine ganze Bibliothek im Kopf – Das Land prägt die Men­schen – Dharma und Bhakti – Im Strom der Zeit – Der „Erleuch­tete“ – Unvergängliches Erbe der Arier

9. Kapitel: Die Helden des Homer

Mykenische Kultur in Griechenland

Das Opfer des Akrisios – Griechische Mythen und die Wirklichkeit – König Atreus von Mykene – Wer waren die Achäer? – Die Welt ist weit und hell – Zeit des Handels, Zeit der Heroen – Der Zug gegen Troja, nicht nach Homer – Vollständige Vernichtung?

 

 

III. Räuber, Heroen, Könige

1300-500 v. Chr.

10. Kapitel: Völker auf dem Marsch

Von der illyrischen Wanderung, dem Seevölkersturm und den Philistern

Die Jugend wird unruhig – Die „Urnenfelderwanderung“ – „Unsere Pläne werden gelingen!“ – Der Seevölkersturm – Der Tri­umph der Philister – Indoeuropäer mit semitischer Sprache

11. Kapitel: Herren, Bauern, Städtegründer

Dorer, Jonier und das „dunkle Zeitalter“ Griechenlands

Das Schafsfest in Argos – Kehrten die „Söhne des Herakles“ zurück? – Zu neuen Ufern – Die Anfänge der Hellenen – Sparta, wie man es nicht kennt – Saatbeet der abendländischen Kultur

12. Kapitel: Im Schmelztiegel der Völker

Die zweite indoeuropäische Welle in Kleinasien

König Midas’ Glück und Ende – Dionysos kam aus Phrygien – Die Erfindung des Geldes und eine folgenreiche Sonnenfinster­nis – Lydien, Vermittler zwischen Osten und Westen – Aus den Schluchten des Balkans ins wilde Armenistan

 

IV. Die Reiter aus dem Osten

800 v. Chr. – 600 n. Chr.

13. Kapitel: Die ersten Stürme aus Innerasien

Kimmerier, Skythen und Sarmaten – Vorboten einer neuen Zeit

„Reiten oder untergehen!“ – Aus Viehhirten wurden Reiternomaden –  Kimmerier von Urartu bis Frank­reich – Totenfeier für einen König – Sechs Jahrhunderte skythischer Geschichte

14. Kapitel: Vom Nomadenhäuptling zum Weltreichsherrscher

Meder und Perser, die Schöpfer des ersten indoeuropäischen Imperiums

Assurs Ende durch den „Mächtigsten der Heiden“ – Die frühen Iraner und das kurzlebige Großreich der Meder – Kyros, der „König des Weltalls“ – Persische Frühzeit – Also sprach Zarathustra ... – Auf der Höhe der Macht

15. Kapitel: Die verborgenen Väter des frühmittelalterlichen Europa

Sarmaten – ein Reiterhirtenvolk, anders als die anderen

Die Lanze ist stärker als der Pfeil – Sarmaten – die Vorbilder der Amazonen-Sage? – Neubewertung eines vergessenen Volkes – Panzerreiter gegen und für Rom – „Man muß sich gegen die Schachmänner wehren ...“ – Sarmatische Adlige als Gründer neuer Völker – Kaisergeschlechter aus sarmatischer Wurzel?

16. Kapitel: Rund um das „Dach der Welt“

Indoeuropäische Vorherrschaft in Innerasien und ihr Ende

Die Geburtsstunde des neuen Reiches – Ein halbes Jahrtausend trotzten Parther den Griechen und Römern – Am Hofe König Kanischkas – Das Kuschan-Reich der Indoskythen – Das Rätsel der „Tocharer“ – Hunnen, Türken und Mon­golen, die neuen Reiter aus dem Osten

 

 

V. Aufbruch in Mitteleuropa

2000 v. Chr. – 500 n. Chr.

17. Kapitel: Das „Goldene Zeitalter“

Die Bronzezeit in Europa

Der Kaufmann und der Häuptling – Eine Zeit des Fortschritts und des Friedens – Die Schiffe der Nordleute – Die „Nordische Bronzezeit“ – Wandlungen in „Alteuropa“ – Der Scheiterhaufen – Die große Unruhe

18. Kapitel: Völker ohne Geschichte

Verschollene Ahnen halb Europas

Der Donnerer – Uralte Volksbräuche – Auf Wacht nach Osten – Die „Hallstatt-Kultur“ – Eine Stadt vor dem Untergang – Die umstrittene „Lausitzer Kultur“

19. Kapitel: Die ersten Herren Europas

Vor den Römern beherrschten Kelten unseren Kontinent

Wie eine Nation entsteht – Das „Rätsel“ des Keltentums – „Vae victis!“ – Die keltische Völkerwanderung – Asterix, der Gallier – Keltisches Erbe

20. Kapitel: Wolf und Stier

Das Ringen der indoeuropäischen Einwanderer um die Vorherrschaft in Italien

Feriae Latinae – Sage und Wirklichkeit in Roms Frühzeit – Zer­stritten im Inneren, einig nach außen – Kleine Anfänge Roms – „Befreien wir uns vom römischen Joch!“ – Die italischen „Vettern“ der Römer

21. Kapitel: Vergeblicher Freiheitskampf

Die ersten indoeuropäischen Völker auf dem Balkan

Sitalkes’ Bündnis mit Athen – Die Thraker: Zu Unrecht im Schatten der Griechen – Unruhige Balkan-Illyrer – Als „Gast“ zum Daker-König – Sind die Rumänen Daker?

22. Kapitel: Die neuen Herrscher der alten Welt

Der Aufstieg der Germanen

Karges Leben abseits vom Strom der Welt – Germanische Anfän­ge – Herminonen und Duren – Sind wir Deutschen Germanen? – „Den römischen Namen mit gotischer Kraft erneuern!“ – Ablö­sung im „Staffellauf“ der indoeuropäischen Völker

 

VI. Die Nachzügler

500-1400 n. Chr.

23. Kapitel: Ein Riese erwacht

Die Jahrhunderte slawischer Landnahme in Osteuropa

Im Dorf der Severjanen – Die Bildung der südslawischen Völker –„Komm und herrsche über uns!“ – Sagenhafte Frühzeit des Russi­schen Reiches – „... bis entweder das Heidentum oder das Volk vernichtet ist“ – Ein Jahrtausend der Auseinandersetzung zwi­schen Deutschen und Westslawen

24. Kapitel: Untergang und Triumph

Die verschiedenen Wege der baltischen Völker von der Vorgeschichte in die Geschichte

Ein Volk steht auf – 3000 Jahre „Vor“-Geschichte – Balten und Deutsche – Großfürst Gedimins Bekenntnisse – Die „heidnische“ Großmacht Litauen im Spätmittelalter

25. Kapitel: Die Adlersöhne

Die Albaner, das letzte „vorgeschichtliche“ Volk der Indoeuropäer

„Ein Volk ganz für sich allein“ – Vergessen von der Weltgeschichte – Wie die Albaner wurden, was sie sind

 

Nachwort

Literaturverzeichnis

Register 

 

lundi, 06 février 2012

Christoph STEDING (1903-1938) et la maladie de la culture européenne

Christoph STEDING (1903-1938) et la maladie de la culture européenne

Robert Steuckers

Ex: http://robertsteuckers.blogspot.com/

Né le 11 février 1903 dans une vieille famille paysanne de Basse-Saxe, à Waltringhausen dans l'arrondissement de Schaumburg, Christoph Steding étudie, à partir de 1922, la philosophie, l'histoire, la géographie, l'ethnologie, l'indologie et la philologie germanique aux universités de Fribourg en Brisgau, Marbourg et Munich. Vers le milieu des années 20, il étudie l'histoire de Java, alors colonie néerlandaise. En 1931, il présente une dissertation à Marbourg, ayant pour thème «politique et science chez Max Weber». En 1932, il reçoit une bourse de la Rockefeller Foundation  pour étudier l'état de la culture et les aspirations politiques dans les pays germaniques limitrophes de l'Allemagne (Pays-Bas, Suisse, Scandinavie). Cette enquête monumentale prendra la forme d'un gros ouvrage inachevé de 800 pages, le seul que Steding ait jamais écrit (Das Reich und die Krankheit der europäischen Kultur). En effet, la mort surprend Steding, miné par une affection rénale, dans la nuit du 8 au 9 janvier 1938. Son ami le Dr. Walter Frank (1905-1945), directeur du Reichsinstitut für Geschichte des neuen Deutschlands, classe et édite les manuscrits laissés par le défunt, qui n'a pu achevé que les 48 pages d'introduction, d'une formidable densité. Cinq éditions de l'ouvrage paraîtront successivement, plus un résumé de 78 pages, intitulé Das Reich und die Neutralen. Thème central de cette œuvre que Carl Schmitt qualifiait d'«ébauche géniale»: l'effondrement de l'idée de Reich à partir des Traités de Westphalie a créé un vide en Europe centrale, lequel a contribué à dépolitiser la culture. Cette dépolitisation est une pathologie qui s'observe très distinctement dans les zones germaniques à la périphérie de l'Allemagne. Toutes les productions culturelles nées dans ces zones sont marquées du stigmate de cette dépolitisation, y compris l'œuvre de Nietzsche, à laquelle Steding adresse de sévères reproches. Les critiques sont unanimes pour dire que cet ouvrage a retrouvé toute son importance depuis la chute du Rideau de fer.

Le Reich et la pathologie de la culture européenne (Das Reich und die Krankheit der europäischen Kultur), 1938

L'Europe n'est saine que lorsqu'elle est vivifiée par l'idée de Reich. Telle est l'affirmation centrale de cet unique ouvrage de Steding. La maladie l'a frappée à la suite des traités de Westphalie qui ont condamné le Reich à l'insignifiance politique et livré son territoire à l'arbitraire de puissances périphériques. L'effacement politique du centre de l'Europe a enclenché un processus pervers dans l'histoire européenne: la périphérie a tourné délibérément le dos au noyau central qui unifiait l'Europe sans coercition. La Suisse tourne définitivement le dos au Reich et s'enrichit, égoïste, dans «sa coquille» alpine. La Hollande amorce, dans la violence etl a sauvagerie, une aventure coloniale qu'elle abandonnera assez vite par manque de ressources, pour ne garder qu’une présnce en Insulinde. L'Angleterre tourne le dos au continent pour dominer les mers. La France de Louis XIV, de Louis XV, de la Révolution et de Bonaparte, contribue régulièrement à évider davantage la coquille inutile qu'est devenu le Reich. Ce processus d'extraversion contribue à faire basculer l'Europe dans l'irréalisme politique, à la vider de sa substance. Il crée un dualisme pervers entre une Europe de l'Ouest extravertie, qui s'épuise sur tous les continents, et une Europe centrale, que le monde extra-européen ignore parce qu'elle est un vide politique. Pire: les chancelleries en viennent à croire que l'Europe de l'Ouest se porte d'autant mieux que l'Europe centrale est émasculée. Mais si le processus d'extraversion a commencé par la force et la brutalité des conquérants anglais et hollandais, il s'est poursuivi dans la défense et l'illustration délétères des principes du libéralisme dépolitisant. Ces principes, affirme Steding, disloquent les communautés politiques et enclenchent la corruption des instincts. Phénomène involutif observable dans la littérature ouest-européenne des XIXième et XXième siècles. Steding étudie minutieusement, sur base de coupures de presse et d'une analyse fouillée de la vie culturelle de Bâle, Amsterdam, Copenhague, Oslo, Stockholm, etc., les signes de la dépolitisation culturelle des Pays-Bas, de la Suisse et de la Scandinavie. Son regard sévère se porte vers des figures aussi importantes que Jakob Burckhardt, Karl Barth, Bachofen, Ibsen, Thomas Mann («un Hanséatique scandinavisé») et Nietzsche («un Helvète d'adoption, pétri d'esprit bâlois»). Après la parenthèse coloniale, immorale et sauvage, la périphérie germanique, désormais coupée du cœur du continent, chavire dans la non-histoire. La pathologie de la culture européenne tend vers une a-historicité bonheurisante et végétative, dépourvue de principes parce que foncièrement libérale. Les énergies humaines ne sont plus mobilisées pour la construction permanente de la Cité mais détournées vers l'inessentiel, vers la réalisation immédiate des petits désirs sensuels ou psychologiques, vers la consommation. La position de cette périphérie, c'est justement de ne pas avoir de position. La théologie libérale, que distille un théologien important comme le Suisse Karl Barth, juge immoral, ironise Steding, le fait de marcher droit, bien campé sur ses deux jambes. Ce qui est moral, en revanche, c'est de boîter des deux jambes. D'errer, sans socle fixe, sans référent bien défini, entre toutes les positions possibles et de ne jamais prendre de décision.

La littérature «neutre» s'enlise dans le lyrisme apolitique ou dans le roman psychologique: autant de refus du drame réel qu'est l'histoire. Seuls intérêts de cette littérature et du théâtre d'un Ibsen ou d'un Strindberg: la sphère privée et intime, les rapports entre les sexes. C'est là, pour Steding, un petit monde tout de sensations nerveuses, qui conduit à l'abêtissement (Verblödung)  de la nation.

Or, tous ces peuples germaniques périphériques ont connu une histoire mouvementée et se sont forgé jadis un cadre politique solide. Leurs créations culturelles contemporaines ne sont possibles que grâce à l'énergie qu'ont déployée leurs ancêtres combattifs. Le refus de l'histoire, le repli sur soi, sont donc profondément injustifiées, comme sont injustifiées les tirades de Nietzsche contre Bismarck. La culture et la puissance politique sont complémentaires. Dès que la culture se tourne contre le politique, cherche à l'éradiquer, le couvre de sarcasmes, il y a morbidité, comme le prouve la stérilité historique de l'esprit bâlois, de la Hollande «discutailleuse» ou du scandinavisme intimiste.

Le livre de Steding, mis en forme après sa mort par Walter Frank, nous livre une quantité de matériaux demeurés à l'état d'écriture première, sans réel peaufinage. Les jugements sur la culture des neutres sont épars, entassés pêle-mêle, et non reliés entre eux par un fil conducteur clairement mis en exergue. Steding, dans une partie première, brosse un tableau de la situation intellectuelle de l'Allemagne en 1925: on y assiste à une «invasion de l'esprit suisse et néerlandais» et à une «neutralisation progressive» de la «ligne rhénane», c'est-à-dire des universités de Fribourg en Brisgau, Heidelberg, Francfort sur le Main, Bonn et Cologne,  transformées en têtes de pont d'une helvétisation et d'une hollandisation de l'ensemble de la culture allemande. Steding s'attaque au cercle poétique de Stefan George, jugé «nomade», «esthétisant» et «déraciné». L'essence de la «neutralité» consiste en une protestation (stérile) contre toute forme d'action. La «neutralité» s'accompagne d'une démarche visant à neutraliser, par la critique, le passé comme le présent, de façon à extraire le peuple de son terreau historique. Ce processus, virulent en Hollande et en Suisse, a atteint l'Allemagne dès la chute de Bismarck. La période s'étendant de 1890 à 1925 a vu l'éclosion d'une culture germanique neutralisée, dont les fleurons les plus significatifs sont la théologie dialectique de Karl Barth, la théologie de la médiation (Vermittlungstheologie)  de Hagenbach, la théologie de Brunner, les thèses d'Overbeck et de Vinet, les œuvres de Nietzsche et de Burckhardt, l'esthétisme «rembrandtien» de Julius Langbehn, les travaux de Huizinga, la psychologie de Carl Gustav Jung, l'œuvre de Ludwig Klages (un «dionysisme dépolitisant») et de Bachofen.

Cette culture dépolitisée s'accompagne, surtout en Hollande avec Groen van Prinsterer et Abraham Kuyper, d'une apologie du «petit Etat» volontairement éloigné de la scène où se joue la grande politique internationale. C'est un retour, constate Steding, à l'esprit étroit qui caractérisait le morcellement pré-bismarckien en Allemagne. Cette apologie du «petit Etat» n'a rien à voir, explique Steding, avec l'idée germanique traditionnelle de «fédéralisme», puisque la Hollande, depuis 1795, s'est organisée selon les principes occidentaux du jacobinisme français. L'idée de Reich postule une communauté de pensée et d'action, une unité culturelle et non nécessairement politico-administrative, une force liante implicite qui n'égratigne pas les spécificités régionales, les substrats communautaires organiques mais, au contraire, permet à ceux-ci de mieux se déployer dans le monde. L'idée de Reich doit susciter une adhésion volontaire et naturelle, à la façon de l'ancien principe helvétique, pré-décadent, d'Eidgenossenschaft.

Cette solidarité implicite, naturellement acceptée et portée par des instincts non pervertis, c'est cela précisément que refuse la culture neutre dépolitisée qui, en réponse aux défis de la politique internationale, cultive frileusement le «principe d'éloignement». La «culture» s'érige ainsi contre le destin, la littérature contre l'action. Derrière cette dichotomie, que Steding juge fausse et pernicieuse mais qui est tant prisée par les intellectuels «neutres», se cache en fait une impuissance esthétisante et incapacitante, incapable, par suite, d'imposer au monde une politique nouvelle, répondant aux défis réels du siècle. On assite à une liquidation/évacuation de l'histoire, où la culture va se nicher entre les zones d'action, s'enfermant hermétiquement dans des «bulles» soustraite à l'action du temps.

Contre Nietzsche, Steding formule plusieurs attaques: il serait impulsif, développerait une pensée pleine de contradictions, indéterminée et incomplète à cause de sa structuration en aphorismes; Nietzsche est donc le digne reflet de l'Allemagne de Guillaume II, en voie de «neutralisation». Nietzsche, pour Steding, est un esprit «malade», rendu inquiet par le sérieux du politisme prussien. Son idéal surhumaniste est irréel, conclut Steding, parce non politisé. Or l'homme est un être politique et rien d'autre. Pour Steding, l'idéal surhumaniste nietzschéen dépolitise l'homme par surenchère esthétique, l'ôte à la terre, ce qui contribue à le déshumaniser.

(Robert Steuckers).

Bibliographie:
Politik und Wissenschaft bei Max Weber,  Breslau, 1932; Das Reich und die Krankheit der europäischen Kultur, Hambourg, 1938 (3ième éd., 1942; 4ième éd., 1943; 5ième éd., 1944); Das Reich und die Neutralen,  Hambourg, 1941 (édition abrégée de 78 pages à l'usage des bibliothèques militaires).

Sur Christoph Steding:
Carl Schmitt, Recension de Das Reich und die Krankheit der europäischen Kultur, in Deutsche Rechtswissenschaft, Avril 1939; texte repris dans Carl Schmitt, Positionen und Begriffe, 1940; Julius Evola, «Funzione dell'idea imperiale e distruzione della "cultura neutra"», in La Vita Italiana, XXXI, 358, janvier 1943, pp. 10-20 (trad. franç. in Julius Evola, Essais politiques,  Pardès, Puiseaux, 1988); Frans de Hoon, «Christoph Steding, de Rijksgedachte en de Nederlanden», in Teksten, Kommentaren en Studies  (Wijnegem), 8ste jg., 47, mai 1987; Giorgio Penzo, Il superamento di Zarathustra. Nietzsche e il nazionalsocialismo, Armando Editore, Rome, 1987; Dr. Raimund Ulbrich, «Das Reich und die Krankheit der europäischen Kultur. Erinnerungen an Christoph Steding (1903-1938)», in Deutschland in Geschichte und Gegenwart (Tübingen), 36. Jg., 1, 1988; Armin Mohler, «Christoph Stedings Kampf gegen die Neutralisierung des Reiches», in Staatsbriefe  (Munich), 6, 1990.

Evocations de l'œuvre de Steding:
Dr. Ivo Schöffer, Het nationaal-socialistische beeld van de geschiedenis der Nederlanden, Van Loghum-Slaterus & J.M. Meulenhoff, Arnhem-Amsterdam, 1956; Helmut Heiber, «Walter Frank und sein Reichsinstitut für Geschichte des neuen Deutschlands», in Institut für Zeitgeschichte, 1966; Léon Poliakov & Joseph Wulf, Das Dritte Reich und seine Denker. Dokumente und Berichte,  Fourier, Wiesbaden, 1989, pp. 282-284.

dimanche, 29 janvier 2012

Il percorso ideologico di Otto Strasser

Il percorso ideologico di Otto Strasser

otto.jpgOtto Strasser nasce il 10 settembre 1897 in una famiglia di funzionari bavaresi. Suo fratello Gregor (che sarà uno dei capi del partito nazista ed un serio concorrente di Hitler) è maggiore di cinque anni. L’uno e l’altro beneficiano di solidi antecedenti familiari: il padre Peter, che si interessa di economia politica e di storia, pubblica sotto lo pseudonimo di Paaul Weger un opuscolo intitolato Das neue Wesen, nel quale si pronuncia per un socialismo cristiano e sociale. Secondo Paul Strasser, fratello di Gregor e Otto, “in questo opuscolo si trova già abbozzato l’insieme del programma culturale e politico di Gregor e Otto, cioè un socialismo cristiano sociale, che è indicato come la soluzione alle contraddizioni e alle mancanze nate dalla malattia liberale, capitalista e internazionale dei nostri tempi.” Quando scoppia la Grande Guerra, Otto Strasser interrompe i suoi studi di diritto e di economia per arruolarsi il 2 agosto 1914 (è il più giovane volontario di Baviera). Il suo brillante comportamento al fronte gli varrà la Croce di Ferro di prima classe e la proposta per l’ Ordine Militare di Max-Joseph. Prima della smobilitazione nell’aprile/maggio 1919, partecipa con il fratello Gregor, nel Corpo Franco von Epp, all’assalto contro la Repubblica sovietica di Baviera. Ritornato alla vita civile Otto riprende i suoi studi a Berlino nel 1919 e fonda la “Associazione universitaria dei veterani socialdemocratici”.

Nel 1920, alla testa di tre “centurie proletarie” resiste nel quartiere operaio berlinese di Steglitz al putsch Kapp (putsch d’estrema destra). Lascia poco dopo la SPD (Partito social-democratico) quando questa rifiuta di rispettare l’accordo di Bielefeld concluso con gli operai della Ruhr (questo accordo prevedeva il non-intervento dell’esercito nella Ruhr, la repressione degli elementi contro-rivoluzionari e l’allontanamento di questi dall’apparato dello Stato, nonché la nazionalizzazione delle grandi imprese), spostandosi dunque a sinistra dell’SPD. Tornato in Baviera, Otto Strasser incontra Hitler e il generale Ludendorff presso il fratello, che lo invita a legarsi al nazionalsocialismo, ma Otto rifiuta. Corrispondente della stampa svizzera e olandese, Otto si occupa, il 12 ottobre 1920, del congresso dell’USPD (Partito social-democratico indipendente) ad Halle, dove incontra Zinovev. Scrive su “Das Gewissen”, la rivista di Moeller van den Bruck e Heinrich von Gleichen, un lungo articolo sul suo incontro con Zinovev. E’ così che fa la conoscenza di Moeller van den Bruck che lo farà avvicinare alle proprie idee. Otto Strasser entrerà poco dopo nel ministero per gli approvvigionamenti, prima di lavorare, a partire dalla primavera del 1923, in un consorzio di alcolici. Tra il 1920 e il 1925 si attua nello spirito di Strasser una lenta maturazione ideologica data da esperienze personali (esperienza del fronte e della guerra civile, incontro con Zinovev e Moeller, esperienza della burocrazia e del capitalismo privato) e di diverse influenze ideologiche. Dopo il mancato putsch del 1923, l’imprigionamento di Hitler e l’interdizione del NSDAP che l’hanno seguito, Gregor Strasser si è ritrovato nel 1924 con il generale Ludendorff e il politico völkisch von Graefe alla testa del ricostituito partito nazista. Appena uscito di prigione Hitler riorganizza il NSDAP (febbraio 1925) e incarica Gregor Strasser della direzione del partito nel Nord della Germania. Otto allora raggiunge il fratello che l’ha chiamato. Otto sarà l’ideologo, Gregor l’organizzatore del nazismo in Germania settentrionale. Nel 1925 è fondato un “Comitato di lavoro dei distretti settentrionali e occidentali tedeschi del NSDAP” sotto la direzione di Gregor Strasser; questi distretti manifestano così la loro volontà d’autonomia (e di democrazia interna) nei confronti di Monaco. Inoltre il NSDAP settentrionale prende un orientamento nettamente gauchiste sotto l’influenza di Otto Strasser e di Jospeh Goebbels che espongono le loro idee in un quindicinale destinato ai quadri del partito, il “National-sozialistische Briefe”. Dall’ottobre 1925 Otto dà al NSDAP del Nord un programma radicale. Hitler reagisce dichiarando inalterabili i venticinque punti del programma nazista del 1920 e concentrando nelle sue mani tutti i poteri decisionali del Partito. Richiama Goebbels nel 1926, convince Gregor Strasser proponendogli il posto di capo della propaganda, poi quello di capo dell’organizzazione del Partito, espelle infine un certo numero di gauchistes (segnatamente i Gauleiter della Slesia, Pomerania e Sassonia). Otto Strasser, isolato e in totale opposizione con la politica sempre più apertamente conservatrice e capitalista di Hitler, si decide finalmente a lasciare il NSDAP il 4 luglio 1930. Fonda subito la KGRNS, “Comunità di lotta nazional-socialista rivoluzionaria”. Ma poco dopo la scissione strasseriana, due avvenimenti portarono alla marginalizzazione della KGRNS: anzitutto la “dichiarazione-programma per la liberazione nazionale e sociale del popolo tedesco” adottata dal Partito Comunista tedesco. Questo programma esercita sugli elementi nazionalisti anti-hitleriani una considerevole attrazione che li distoglierà dallo strasserismo ( peraltro già nell’autunno 1930 una prima crisi “nazional-bolscevica” aveva provocato l’uscita dalla KGRNS verso il Partito Comunista di tre responsabili: Korn, Rehm e Lorf); in seguito, anche il successo elettorale del Partito Nazista alle elezioni legislative del 14 settembre convinse molti naziona-socialisti della fondata validità della strategia hitleriana. La KGRNS è inoltre minata da dissensi interni che oppongono gli elementi più radicali (nazional-bolscevichi) alla direzione più moderata (Otto Strasser, Herbert Blank e il maggiore Buchrucker). Otto Strasser cerca di far uscire la KGRNS dall’isolamento avvicinando nel 1931 le SA del Nord della Germania che, sotto la guida di Walter Stennes, sono entrate in aperta ribellione contro Hitler (ma questo riavvicinamento, condotto sotto gli auspici del capitano Ehrhardt, le cui inclinazioni reazionarie sono conosciute, provoca l’uscita dei nazional-bolscevichi dalla KGRNS). Nell’ottobre 1931 Otto Strasser fonda il “Fronte Nero”, destinato a raggruppare attorno alla KGRNS un certo numero di organizzazioni vicine, quali il gruppo paramilitare “Wehrwolf”, i “Gruppi Oberland”, le ex-SA di Stennes, una parte del Movimento Contadino, il circolo costituito attorno alla rivista “Die Tat” etc. Nel 1933, decimata dalla repressione hitleriana, la KGRNS si sposta in Austria poi, nel 1934, in Cecoslovacchia. In Germania, gruppi strasseriani clandestini sopravvivono fino al 1937, data in cui vengono smantellati e i loro membri imprigionati o deportati (uno di questi, Karl-Ernst Naske, dirige oggi gli “Strasser-Archiv”). Le idee di Otto Strasser traspaiono dai programmi che ha elaborato, gli articoli, i libri e gli opuscoli che i suoi amici e lui stesso hanno scritto. Tra questi testi, i più importanti sono il programma del 1925, destinato a completare il programma del 1920 del Partito Nazista, la proclamazione del 4 luglio 1930 (“I socialisti lasciano il NSDAP”), le “Quattordici tesi della Rivoluzione tedesca”, adottate al primo congresso della KGRNS nell’ottobre 1930, il manifesto del “Fronte Nero” adottato al secondo congresso della KGRNS nell’ottobre 1931, e il libro Costruzione del socialismo tedesco, la cui prima edizione è del 1932. Da questi testi si trae un’ideologia coerente, composta di tre elementi strettamente legati tra loro: il nazionalismo, l’”idealismo völkisch” e il “socialismo tedesco”. 1) Il nazionalismo. Otto Strasser propone la costituzione di uno Stato pan-tedesco (federale e democratico) “da Memel a Strasburgo, da Eupen a Vienna” e la liberazione della nazione tedesca dal Trattato di Versailles e dal Piano Young. Auspica una guerra di liberazione contro l’Occidente (“Salutiamo la Nuova Guerra”), l’alleanza con l’Unione Sovietica ed una solidarietà internazionale anti-imperialista tra tutte le Nazioni oppresse. Otto Strasser se la prende vigorosamente anche con gli ebrei, la Massoneria e L’Ultramontanismo (questa denuncia delle “potenze internazionali” sembra ispirarsi ai violenti pamphlets del gruppo Ludendorff). Ma le posizioni di Otto Strasser si evolvono. Durante il suo esilio in Cecoslovacchia appaiono due nuovi punti: un certo filosemitismo (Otto Strasser propone che sia conferito al popolo ebraico uno statuto protettore delle minoranze nazionali in Europa e sostiene il progetto sionista – Patrick Moreau pensa che questo filosemitismo sia puramente tattico: Strasser cerca l’appoggio delle potenti organizzazioni anti-naziste americane) e un progetto di federalismo europeo che permetterebbe di evitare una nuova guerra. L’anti-occidentalismo e il filo-sovietismo di Strasser sfumano. 2) Al materialismo borghese e marxista Otto Strasser oppone un “idealismo völkisch” a fondamento religioso. Alla base di questo “idealismo völkisch” si trova il Volk concepito come un organismo di origine divina dalle caratteristiche fisiche (razziali), spirituali e mentali. La “Rivoluzione tedesca” deve, secondo Strasser, ri-creare le “forme” appropriate alla natura del popolo nel campo politico o economico così come in quello culturale. Queste forme sarebbero, in campo economico, il feudo (Erblehen); nel campo politico, l’auto-amministrazione del popolo tramite gli “Stande”, cioè degli stati – stato operaio, stato contadino etc – e nel campo “culturale, una religiosità tedesca. Principale espressione dell’ “idealismo völkisch”, un principio d’amore in seno al Volk – riconoscendo ognuno negli altri le proprie caratteristiche razziali e culturali – che deve marcare ogni atto dell’individuo e dello Stato. Questo idealismo völkisch comporta il rifiuto da parte di Otto Strasser dell’idea di lotta di classe in seno al Volk a profitto d’una “rivoluzione popolare” degli operai-contadini senza classi medie (solo una piccola minoranza di oppressori saranno eliminati), la condanna dello scontro politico tra tedeschi: Otto Strasser propone un Fronte unito della base dei partiti estremisti e dei sindacati contro le loro gerarchie e contro il sistema. Questo idealismo völkisch sottintende lo spirito di “socialismo tedesco” decantato da Strasser e ispira il programma socialista strasseriano. Questo programma comporta i seguenti punti: parziale nazionalizzazione delle terre e dei mezzi di produzione, partecipazione operaia, il piano, l’autarchia e il monopolio dello Stato sul commercio esterno. Il “socialismo tedesco” pretende di opporsi al liberalismo come al marxismo. L’opinione di strasser sul marxismo è pertanto sfumata: “Il marxismo non aveva per Strasser alcun carattere “ebraico” specifico come per Hitler, non era l’ “invenzione dell’ebreo Marx”, ma l’elaborazione di un metodo d’analisi delle contraddizioni sociali ed economiche della sua epoca (il periodo del capitalismo selvaggio) messo a punto da un filosofo dotato. Strasser riconosceva al pensiero marxista come all’analisi dell’imperialismo di Lenin, una verità oggettiva certa. Si allontanava dalla Weltanschauung marxista a livello di implicazioni filosofiche ed utopiche. Il marxismo era il prodotto dell’era del liberalismo e testimoniava nel suo metodo analitico e nelle sue stesse strutture una mentalità la cui tradizione liberale risaliva al contratto sociale di Rousseau. L’errore di Marx e dei marxisti-leninisti stava, secondo Strasser, nel fatto che questi credevano di poter spiegare lo sviluppo storico tramite i concetti di rapporto di produzione e di lotta di classe allorquando questi apparivano validi limitatamente al periodo del capitalismo. La dittatura del proletariato, l’internazionalismo, il comunismo utopico non erano più conformi ad una Germania nella quale era cominciato un processo di totale trasformazione delle strutture spirituali, sociali ed economiche, che portava alla sostituzione del capitalismo con il socialismo, della lotta di classe con le comunità di popolo e dell’internazionalismo con il nazionalismo. La teoria economica marxista rimaneva uno strumento necessario alla comprensione della storia. Il marxismo filosofico e il bolscevismo di partito, perdono significato nello stesso momento in cui il liberalismo entra in agonia”. 3) Il “socialismo tedesco” rifiuta il modello proletario così come il modello borghese e propone di conciliare le responsabilità, l’indipendenza e la creatività personali con il sentimento dell’appartenenza comunitaria ad una società di lavoratori di classi medie e, più particolarmente, di contadini. “Strasser, come Junger, sogna un nuovo “Lavoratore”, ma di un tipo particolare, il tipo “contadino”, che sia operaio-contadino, intellettuale-contadino, soldato-contadino, altrettante facce di uno sconvolgimento sociale realizzato con la dislocazione della società industriale, lo smantellamento delle fabbriche, la riduzione delle popolazioni urbane e il trasferimento forzato dei cittadini verso il lavoro rigeneratore della terra. Per rendere in immagini contemporanee la volontà di rottura sociale della tendenza Strasser, si può pensare oggi alla Rivoluzione Culturale cinese o all’azione dei Khmer rossi in Cambogia”. Otto Strasser vuole riorganizzare la società tedesca attorno al tipo contadino. Per fare questo, preconizza la spartizione delle terre, la colonizzazione delle regioni agricole dell’Est poco popolato e la dispersione dei grandi complessi industriali in piccole unità in tutto il paese – nascerebbe così un tipo misto operaio-contadino. Patrick Moreau non esita a qualificare Otto Strasser come “conservatore agrario estremista”. Le conseguenze di questa riorganizzazione della Germania (e della socializzazione dell’economia che deve accompagnarla) sarebbero: una considerevole riduzione della produzione dei beni di consumo per il fatto dell’ “adozione di un modo di vita spartano, in cui il consumo è ridotto alla soddisfazione quasi autarchica, a livello locale, dei bisogni primi”, e “l’istituzione nazionale, poi internazionale, di una sorta di economia di baratto”. Il socialismo tedesco rifiuta infine la burocrazia e il e il capitalismo privato (Strasser conosce i misfatti dei due sistemi) e propone la nazionalizzazione dei mezzi di produzione e della terra che saranno in seguito ri-distribuite a degli imprenditori sotto forma di feudi. Questa soluzione unirebbe, secondo Strasser, i vantaggi del possesso individuale e della proprietà collettiva.

Thierry Mudry

asslimes.com

vendredi, 27 janvier 2012

The Legionary Doctrine

The Legionary Doctrine

By Christopher Thorpe

Ex: http://www.counter-currents.com/

gardia10.gifThe Legionary Doctrine (also called Legionarism) refers to the philosophy and beliefs presented by the Legion of Michael the Archangel (also commonly known as the Iron Guard), the Romanian Christian Nationalist organization founded by Corneliu Zelea Codreanu, who is the key figure in the creation of its doctrine. It is necessary to clarify what the members of the Legionary Movement taught and believed due to many misconceptions arising from ignorance and outright deception, as well as the mistaken assumption that the Legionary Movement was largely an imitation of Fascism or National Socialism.

Precursors

In 1878 and 1879, after Romania had won its independence from the Ottoman Empire, the new nation wanted to be recognized by other European powers. The Romanians could not achieve this without signing the Treaty of Berlin, which forced them to grant citizenship to Jews, a hostile and alien people on Romanian land. Although the treaty was signed, certain significant cultural and political figures in Romanian history spoke out against the Jews in order to warn their nation that the Jews were culturally and economically harmful. These men’s works from 1879 were significant intellectual sources of the Legionary Movement’s Christian nationalism and awareness of the Jewish Problem. The most influential of them were the following:

  • Vasile Conta (1845–1882) – philosopher and politician
  • Vasile Alecsandri (1821–1890) – diplomat and politician
  • Mihail Kogălniceanu (1817–1891) – statesman and historian
  • Mihail Eminescu (1850–1889) – famous poet and journalist
  • Bogdan Petriceicu Hasdeu (1838–1907) – historian and philologist
  • Costache Negri (1812–1876) – politician
  • A. D. Xenopol (1847–1820) – historian and economist

Other intellectuals, who lived in the early 20th century and saw the birth and growth of the Legionary Movement, also educated Codreanu and other Legionaries about the Jewish Problem, national mysticism, Orthodox mysticism, and economic practices. These men were:

  • A. C. Cuza (1857–1947) – politician and professor of law and political economy
  • Nicolae Iorga (1871–1940) – historian, professor of history, and politician
  • Nicolae Paulescu (1869–1931) – physiologist, professor of medicine, and philosopher
  • Ion Gavanescul (1859–1949) – professor of pedagogy
  • Nichifor Crainic (1889–1972) – professor of theology, theologian, and philosopher

To avoid misconceptions, it must be noted that it is not implied here that the precursors of the Legionary Movement agreed with Legionary doctrine on every point. For example, some of them had different political attitudes; the Legion rejected republicanism while precursors such as Eminescu supported the democratic system.

Anti-Semitism and the Jewish Problem

Some people today who follow the Legionary doctrine or admire the Legionaries assert that the Legion was not anti-Semitic but only appeared so because of a Jewish problem in Romania. One of the major reasons for which they object to the term “anti-Semitic” is because of a certain way by which that term is defined by Jews and philo-semites. Such groups define it as an irrational hatred of all Jews, and in that case the Legionaries were not truly anti-Semitic, since their hostility to the Jews was not irrational nor were they enemies with every Jew (it has been pointed out that the Legion had a few Jewish supporters, although it should be remembered that the majority of Jews were enemies of the Legion).

However, in the late 19th century and early 20th century the term anti-Semite was simply defined as one who had hostility towards Jews and opposed their presence in one’s nation. This is how Cuza and other precursors, Corneliu Codreanu, and his successor Horia Sima defined it, and they all had no qualms about calling themselves anti-Semitic. Codreanu freely stated in his major book For My Legionaries about his visit to Germany that “I had many discussions with the students at Berlin in 1922, who are certainly Hitlerites today, and I am proud to have been their teacher in anti-Semitism, exporting to them the truths I learned in Iasi.”

It should be noted, however, that while Codreanu had no problem associating with the German National Socialist movement (although he also correctly insisted that his Legion was entirely independent of National Socialism), Horia Sima objected to any connection between the two after World War II. In his 1967 book Istoria Mişcarii Legionare (History of the Legionary Movement) Sima wrote:

The Legionary Movement, since its first manifestation, was the object of all sorts of slander. One of the most common allegations by its countless internal and external enemies was that the Legion was a “branch of Nazism.” Such statements can be made as a result of ignorance or bad faith. The anti-Semitism of the Legionary Movement has nothing in common with German anti-Semitism. By taking a stand against the Jewish danger, a danger extremely active and menacing in Romania, Corneliu Codreanu was simply continuing an almost century old Romanian tradition.

It should also be emphasized that Legionary hostility to the Jews as an ethnic group was actually rational, based not only on the scientific studies of the Jewish problem by intellectuals such as Cuza, Paulescu, Iorga, Xenopol, et al. but also on real experiences and observations made by many average Romanians. The Jewish problem was a vivid reality. Both intellectual observation as well as common observation showed the people beyond any doubt that the majority of Jews not only lived parasitically off of the labor of Romanian workers by their ownership of many companies or financial activity, but also posed a threat to Romanian culture and tradition, which they were damaging through their influence on mass media and certain government policies.

It is also worth noting that while Codreanu was first and foremost concerned with the Romanian condition, he believed that an alliance between nations needed to be made to solve the Jewish problem internationally. This is made clear by a statement in For My Legionaries:

There, I shared with my comrades an old thought of mine, that of going to Germany to continue my studies in political economy while at the same time trying to realize my intention of carrying our ideas and beliefs abroad. We realized very well, on the basis of our studies, that the Jewish problem had an international character and the reaction therefore should have an international scope; that a total solution of this problem could not be reached except through action by all Christian nations awakened to the consciousness of the Jewish menace.

The solution to the Jewish problem was not to kill the Jews, as many dishonest people accuse Codreanu of wanting, but to expel the Jews from Romania. This plan for deportation is plainly stated in The Nest Leader’s Manual, where he wrote “Romania for Romanians and Palestine for the Jews.”

Economics and Labor: Anti-Communism and Anti-Capitalism

When Codreanu first went to the University of Iasi in 1919, years before he created the Legion, he discovered that most of the city and university were heavily influenced by Communist political campaigns. The Romanian workers were experiencing terrible working conditions and had very low wages, so they had been drawn to Communism by Marxist propagandists. Professors and students at the University were also largely converted to Communism, and Communist student meetings attacked the Romanian army, the Orthodox Church, the monarchy, and other aspects of traditional Romanian life. It was this situation that drove Codreanu into a heroic fight against Communism, finally leading a conservative group to completely crushing the Communist movement. Codreanu, being a traditionalist, insisted on defending faith in God, nationalism, the Crown, and private property.

On the other hand, Codreanu also believed in fighting the Capitalist system, which he realized was an inherently exploitive system, which allowed corporations to exploit millions of workers. In 1919, when forming the program of “National Christian Socialism,” he stated that “It is not enough to defeat Communism. We must also fight for the rights of the workers. They have a right to bread and a fight to honor. We must fight against the oligarchic parties, creating national workers organizations which can gain their rights within the framework of the state and not against the state.”

Later in 1935 he announced the creation of a new system which he hoped would be adopted by the nation as a whole once the Legionary Movement took power: “Legionary commerce signifies a new phase in the history of commerce which has been stained by the Jewish spirit. It is called: Christian commerce — based on the love of people and not on robbing them; commerce based on honor.” Essentially Codreanu was a Third Position socialist, supporting private property but at the same time opposing the materialistic and money-centered system of capitalism. Another important point of Codreanu’s ideas for Romania is that labor is something in which everyone must be involved in. Laziness was a trait that should be treated as a highly negative vice. All Legionaries in some way did some kind of physical work, often to help lower class Romanians in their own labor and problems. Codreanu wrote: “The law of work: Work! Work every day. Put your heart into it. Let your reward be, not gain, but the satisfaction that you have laid another brick to the building of the Legion and the flourishing of Romania.”

One issue which has often been brought up against Codreanu is the fact that he associates both Capitalism and Communism with the Jews, as both of them were dominated by Jews in Romania. He wrote, connecting Jewish Capitalists and Jewish Communists, “But industrial workers were vertiginously sliding toward Communism, being systematically fed the cult of these ideas by the Jewish press, and generally by the entire Jewry of the cities. Every Jew, merchant, intellectual, or banker-capitalist, in his radius of activity, was an agent of these anti-Romanian revolutionary ideas.” Some of his opponents have objected to this connection by arguing that it is ridiculous to say that Jewish company owners and bankers would support Communists, who supposedly would destroy them upon a revolution, since they would want to eliminate the capitalists. But it should be remembered that not all of the bourgeoisie were exterminated in Communist revolutions across Europe. Sometimes, members of the bourgeoisie who supported Communism before a revolution, who were oftentimes Jews, would be given a place in the Communist system once the revolution was achieved.

Nation and Land

The Legionaries believed that nations were not merely products of history and geography, but were created by God Himself and had a spiritual component to them. Codreanu wrote in For My Legionaries, adopting the teachings of Nichifor Crainic:

If Christian mysticism and its goal, ecstasy, is the contact of man with god through a “leap from human nature to divine nature,” national mysticism is nothing other than the contact of man and crowds with the soul of their people through the leap which these forces make from the world of personal and material interests into the outer world of nation. Not through the mind, since this any historian can do, but by living with their soul.

A nation was also inseparable from the land on which it developed, to which the people grew a spiritual connection with over time. Codreanu wrote of the Romanian people:

We were born in the mist of time on this land together with the oaks and fir trees. We are bound to it not only by the bread and existence it furnishes us as we toil on it, but also by all the bones of our ancestors who sleep in its ground. All our parents are here. All our memories, all our war-like glory, all our history here, in this land lies buried. . . . Here . . . sleep the Romanians fallen there in battles, nobles and peasants, as numerous as the leaves and blades of grass . . . everywhere Romanian blood flowed like rivers. In the middle of the night, in difficult times for our people, we hear the call of the Romanian soil urging us to battle. . . . We are bound to this land by millions of tombs and millions of unseen threads that only our soul feels . . .

Finally, it must be noted that Codreanu also believed that every nation has a mission to fulfill in the world and therefore that only the nations which betray their mission, given to them by God, will disappear from the earth. “To us Romanians, to our people, as to any other people in the world, God has given a mission, a historic destiny,” wrote Codreanu, “The first law that a person must follow is that of going on the path of this destiny, accomplishing its entrusted mission. Our people has never laid down its arms or deserted its mission, no matter how difficult or lengthy was its Golgotha Way.” The aim of a nation, or its destiny in the world of spirit, was that it does not simply live in the world but that it aims for resurrection through the teachings of Christ. “There will come a time when all the peoples of the earth shall be resurrected, with all their dead and all their kings and emperors, each people having its place before God’s throne. This final moment . . . is the noblest and most sublime one toward which a people can rise.” It was for this ideal that the Legion fought tirelessly against all obstacles, corrupt politicians, and alien peoples such as the Jews which insisted on feeding off the Romanian people and land.

Religion and Culture

One aim of the Legionary Movement was the preservation and regeneration of Romanian culture and customs. They knew that culture was the expression of national genius, its products the unique creations of the members of a specific nation. Culture could have international influence, but it was always national in origin. Therefore, the Liberal-Capitalist position that different ethnic groups should be allowed to freely move into another group’s nation, interfering with that nation’s culture and development by their presence and influence, was incredibly wrong. Each ethnic group has its own soul and produces and crystallizes its own form and style of culture. For example, a Romanian cultural image could not be created from German essence any more than a German cultural image could be created from Romanian essence.

Furthermore, religion was an important aspect in a people’s culture, oftentimes the origin of many customs and traditions. The Legionaries believed that Christianity was not only a significant part of their culture, but also that it was the religion which represented divine truth. This is why in order to join the Legion of Michael the Archangel one had to be a Christian and could not be of another religion or an atheist. With these principles clear, the Legion therefore aimed for a Romanian nation made up of only ethnic Romanians and only Christians.

With this in mind, it becomes clear why Codreanu and many other Romanians felt that the Jewish presence in their nation was so threatening. The Jews became influential in economics, finance, newspapers, cinema, and even politics. Through this they even became powerful in the field of culture, slowly changing Romanian customs and Romanian thinking, making it more related to that of the Jews. Codreanu, as concerned about the problem as people such as Cuza and Gavanescul, commented:

Is it not frightening, that we, the Romanian people, no longer can produce fruit? That we do not have a Romanian culture of our own, of our people, of our blood, to shine in the world side by side with that of other peoples? That we be condemned today to present ourselves before the world with products of Jewish essence?” and “Not only will the Jews be incapable of creating Romanian culture, but they will falsify the one we have in order to serve it to us poisoned.

Race

The reality of race was accepted by most Legionaries, and Codreanu wrote of the importance of keeping a nation racially cohesive. In For My Legionaries, Codreanu quoted Conta’s racial separatist arguments, which formed the basis of his own attitudes on race, and even compared them to the German National Socialist view. He wrote: “Consider the attitude our great Vasile Conta held in the Chamber in 1879. Fifty years earlier the Romanian philosopher demonstrated with unshakeable scientific arguments, framed in a system of impeccable logic, the soundness of racial truths that must lie at the foundation of the national state; a theory adopted fifty years later by the same Berlin which had imposed on us the granting of civil rights to the Jews in 1879.”

However, it should be noted that at least a few Legionaries did not agree that race was important. Ion Mota, in 1935 when he met with the NSDAP in Germany, criticized the National Socialists by telling them that “Racism is the most vulgar form of materialism. Peoples are not different by flesh, blood or color of skin. They are different by their spirit, i.e. by their creations, culture and religion.” Of course, Mota’s attitude is unlikely to have been dominant among the Legion, since Codreanu was the founder of the ideas the majority of its members shared. It is also notable that Horia Sima, in his works on Legionary beliefs, agreed with Codreanu that race is real and important. However, Sima disagreed with connecting Romanian racial views with German racialism, censuring the followers of Hitler by asserting that their worldview misused racialism, making it too absolute and materialistic.

The New Man

The Legionary Movement aimed to create a New Man (Omul Nou), to transform the entire nation through Legionary education by transforming each individual into a person of quality. The New Man would be more honest and moral, more intelligent, industrious, courageous, willing to sacrifice, and completely free of materialism. His view of the world would be centered around spirituality, service to his nation, and love of his fellow countrymen. This new and improved form of human being would transform history, setting the foundations of a new era never before seen in Romanian history.

Codreanu wrote:

We shall create an atmosphere, a moral medium in which the heroic man can be born and can grow. This medium must be isolated from the rest of the world by the highest possible spiritual fortifications. It must be defended from all the dangerous winds of cowardice, corruption, licentiousness, and of all the passions which entomb nations and murder individuals. Once the Legionary will have developed in such a milieu . . . he shall be sent into the world. . . . He will be an example; will turn others into Legionaries. And people, in search of better days, will follow him . . . will make a force which will fight and will win.

Therefore, a spiritual revolution would create the basis for a political revolution, since without the New Man no political program could achieve any lasting accomplishment.

Politics

Romania ’s government was that of a constitutional monarchy, thus the nation’s government was considered a democracy. Corneliu Codreanu was a member of the Romanian parliament two times, and his experiences with democratic politics led him to firmly conclude that the democratic system, although claiming to represent the will of the people, rarely ever achieved its goal of representation. In fact, he felt that it did just the opposite. In For My Legionaries, he listed out some major objections he had to the system and the way it worked (the following is a paraphrase of his points):

  • Democracy destroys the unity of the people since it creates factionalism.
  • Democracy turns millions of Jews (and other alien groups) into Romanian citizens, thus carelessly destroying the ancient ethnic make-up of a nation.
  • Democracy is incapable of enduring effort and responsibility because by design it inherently leads to an unending change in leadership over short period of time. A leader or party works to improve the nation with a specific plan, but only rules for a few years before being replaced by a new one with a new plan, who largely if not completely disregard the old one. Thus little is achieved and the nation is harmed.
  • Democracy lacks authority since it does not give a leader the power he needs to accomplish his duties to the nation and turns him into a slave of his selfish political supporters.
  • Democracy is manipulated by financiers and bankers, since most parties are dependent on their funding and are thus influenced by them.
  • Democracy does not guarantee the election of virtuous leaders, since the majority of politicians are either demagogues or corrupt, and the masses of common people usually are not capable or knowledgeable enough to elect good men. Codreanu rhetorically remarked about the idea of the masses choosing its elite, “Why then do soldiers not choose the best general?”

Therefore, Codreanu aimed for a new form of government, rejecting both republicanism and dictatorship. In this new system the leaders would not inherit power through heredity, nor would they be elected as in a republic, but rather they would be selected. Thus, selection and not election is the method of choosing a new elite. Natural leaders, demonstrating bravery and skill, would rise up through Legionary ranks, and the old elite would be responsible for choosing the new elite. The concept of the New Man is important to Codreanu’s system of leadership, because only by the establishment of the New Man would the right leaders rise and become the leaders of the nation. The elite would be founded on the principles Codreanu himself laid out: “a) Purity of soul. b) Capacity of work and creativity. c) Bravery. d) Tough living and permanent warring against difficulties facing the nation. e) Poverty, namely voluntary renunciation of amassing a fortune. f) Faith in God. g) Love.”

This new system of government which Codreanu aimed to establish would be authoritarian, but it would not be totalitarian. He described it in this way: “He (the leader) does not do what he wants, he does what he has to do. And he is guided, not by individual interests, nor by collective ones, but instead by the interests of the eternal nation, to the consciousness of which the people have attained. In the framework of these interests and only in their framework, personal interests as well as collective ones find the highest degree of normal satisfaction.”

An important point in the Legionary political system is that the Legion recognized three entities: “1) The individual. 2) The present national collectivity, that is, the totality of all the individuals of the same nation, living in a state at a given moment. 3) The nation, that historical entity whose life extends over centuries, its roots imbedded deep in the mists of time, and with an infinite future.”

Each of these entities had their own rights in a hierarchical sense. Republicanism recognized only the rights of the individual, but the Legionary Movement recognized the rights of all three. The nation was the most important entity, and thus the rights of the national collectivity were subordinate to it, and finally the rights of the individual were subordinate to the rights of the national collectivity. The destructive individualism of “democracy” infringed on the rights of the national collectivity and the rights of the nation, since it ignored the rights of those two entities and placed that of the individual above all.

With these facts in mind, it becomes clear that to accuse the Legionary Movement of wishing to establish a tyrannical dictatorship or of being “Fascist” is nothing more than mindless or deceitful propaganda against the movement.

Martyrdom

“The Legionary embraces death,” wrote Codreanu, “for his blood will serve to mold the cement of Legionary Romania.” Throughout the struggles and intense persecutions it faced, the Legionary Movement produced many martyrs, two of the most often referenced being Ion Mota and Vasile Marin, who died in 1937 helping Franco fight against Marxist Republicans in the Spanish Civil War. Other martyrs of the Legion include Sterie Ciumetti, Nicoleta Nicolescu, Lucia Grecu, and Victor Dragomirescu among hundreds of others. Finally, in 1938, Corneliu Codreanu himself became a martyr after Armand Calinescu, acting outside of the law, had him murdered. Martyrs were often honored in songs all Legionaries sang and in Legionary rituals, when their names were announced in the roll call, all Legionaries attending spoke “present!” They believed that the souls of Romanian dead would still be present with them in their battles.

Violence

Along with martyrdom, in which death was received, there was an occasional violence committed by Legionaries against their enemies. Codreanu originally intended that the Legionary Movement would be nonviolent, but the unusually ruthless and cruel manner in which their enemies treated them created conditions in which violence was inevitable. When their political opponents physically attacked them, the Legionaries often struck back. In certain select cases, certain top enemies of the Legion were assassinated. There are three most prominent examples:

  • In 1933, the government of I. G. Duca had banned the Legion to keep it from participating in elections, arrested 18,000 Legionaries, and tortured and murdered several others. On December 29–30 of that year, the Legionaries Nicolae Constantinescu, Doro Belimace, and Ion Caranica (who are often referred to as the Nicadori) assassinated Duca in revenge.
  • In 1934, Mihail Stelescu, a member of the Legion, was investigated by top Legionaries and discovered to have had planned to betray the Legion and create his own group and was therefore expelled. Stelescu then created the group in 1935, calling it Cruciada Romanismuliu (“The Crusade of Romanianism”), and slandered Codreanu in its newspaper. There is also evidence that Stelescu was plotting to assassinate Codreanu and that, after contacting top political figures, he received government support for this plan. In this situation, ten Legionaries later called the Decemviri (“The Ten Men”) shot him.
  • In November of 1938, Armand Calinescu had the military police illegally murder Codreanu (who was earlier that year imprisoned for ten years for unproven charges at unfair trials), the Nicadori, and the Decemviri. On September 21, 1939 nine Legionaries referred to as the Rasbunatorii (“The Avengers”) assassinated Calinescu. After they turned themselves in, they were tortured and executed without trial. These nine men were: Miti Dumitrescu, Cezar Popescu, Traian Popescu, Nelu Moldoveanu, Ion Ionescu, Ion Vasiliu, Marin Stanciulescu, Isaia Ovidiu, and Gheorghe Paraschivescu.

One may object to such actions on the part of the Legionaries, asserting that they are thus taking part in un-Christian actions. However, to correctly understand this, one must remember that throughout the history of Christianity there were many people who had committed violent acts or killed for the sake of their religion. Certain crusader knights who had killed huge numbers of people were even sainted. Clearly it is nothing new for Christian zealots to engage in combat against their enemies. Some would argue that because Christ taught people to “love their enemies” that therefore Codreanu was openly violating Christian teaching. But it is not quite so clear.

It should be remembered that in the original Greek and Latin the phrase “love your enemies” (Matthew 5:44; Luke 6:27) referred specifically to private enemy, not public enemy or national enemy (who could therefore be hated). This is why Codreanu said to the Legionaries:

Forgive those who struck you for personal reasons. Those who have tortured you for your faith in the Romanian people, you will not forgive. Do not confuse the Christian right and duty of forgiving those who wronged you, with the right and duty of our people to punish those who have betrayed it and assumed for themselves the responsibility to oppose its destiny. Do not forget that the swords you have put on belong to the nation. You carry them in her name. In her name you will use them for punishment-unforgiving and unmerciful. Thus and only thus, will you be preparing a healthy future for this nation.

These are the facts which need to be remembered in order to properly understand why Codreanu and the Legionaries did what they did. Otherwise, a proper historical study cannot be done.

Bibliography

Corneliu Zelea Codreanu, For My Legionaries, third edition, translated and edited by Dr. Dimitrie Gazdaru (York, S.C., USA: Liberty Bell Publications, 2003).

Corneliu Zelea Codreanu, The Nest Leader’s Manual (USA: CZC Books, 2005).

Corneliu Zelea Codreanu, The Prison Notes (USA: Reconquista Press, 2011).

Radu Mihai Crisan, Eminescu Interzis: Gândirea Politică (Forbidden Eminescu: Political Thought) (Bucharest: Criterion Publishing, 2008).

Radu Mihai Crisan, Istoria Interzisă (Forbidden History) (Bucharest: Editura Tibo, 2008).

Alexander E. Ronnett and Faust Bradescu, “The Legionary Movement in Romania,” The Journal of Historical Review, vol. 7, no. 2, pp. 193–228.

Alexander E. Ronnett, Romanian Nationalism: The Legionary Movement (Chicago: Romanian-American National Congress, 1995).

Horia Sima, Doctrina legionară (Legionary Doctrine) (Madrid: Editura Mişcării Legionare, 1980).

Horia Sima, Era Libertaţii – Statul naţional-Legionar, vol. 1 (It was Freedom – National Legionary State, vol. 1) (Madrid: Editura “Miscarii Legionare, 1982).

Horia Sima, Era Libertaţii – Statul naţional-Legionar, vol. 2 (It was Freedom – National Legionary State, vol. 2) (Madrid: Editura Miscãrii Legionare, 1990).

Horia Sima, Istoria Mişcarii Legionare (History of the Legionary Movement) (Timişoara: Editura Gordian, 1994).

Horia Sima, Guvernul National Român de la Viena (Romanian National Government in Vienna) (Madrid: Editura Miscarii Legionare, 1993).

Horia Sima, The History of the Legionary Movement (Liss, England: Legionary Press, 1995).

Horia Sima, Menirea Nationalismului (The Meaning of Nationalism) (Salamanca: Editura Asociaţiei Culturale Hispano-Române, 1951).

Horia Sima, Prizonieri ai Puterilor Axei (Prisoners of the Axis Powers) (Madrid: Editura Miscarii Legionare, 1990).

Horia Sima, Sfârşitul unei domnii sângeroase (The End of a Bloody Reign) (Madrid: Editura Miscarii Legionare, 1977).

Horia Sima, The History of the Legionary Movement (Liss, England: Legionary Press, 1995).

Carl Schmitt, The Concept of the Political (Chicago: University of Chicago Press, 2007).

Michael Sturdza, The Suicide of Europe: Memoirs of Prince Michael Sturdza, Former Foreign Minister of Rumania (Boston & Los Angeles: Western Islands Publishers, 1968).

 


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mardi, 24 janvier 2012

How the British Constructed a New Woman’s Movement

How the British Constructed a New Woman’s Movement

A Book Review of Feminine Fascism

 

Julie V. Gottlieb
Feminine Fascism: Women in Britain’s Fascist Movement, 1923-1945
New York: I.B. Tauris, 2003.

“Feminine fascism” is a phrase that Julie V. Gottlieb uses to describe the forward-thinking, yet traditionally influenced, ideology embraced by Britain’s fascists. Their objective was not a return to the past, to a time when women were solely mothers and homemakers. Instead, the fascists in England combined traditional roles with the advances made in women’s suffrage and the workplace, and added a fascist bent of discipline and integrity.

Feminine Fascism: Women in Britain’s Fascist Movement is a chronological account of fascism in Britain, starting in 1923 with the country’s first fascist group, the British Fascisti, founded by Rotha Lintorn-Orman, a woman. The BF remained the predominant fascist organization until Sir Oswald Mosley’s British Union of Fascists (BU) was established in 1932. Feminine Fascism discusses the role of women in these two groups, details the unique form of feminism embraced by members, and ends with an account of the internment and trials of women fascists during World War II. The last quarter of the book provides brief biographies of the many women in fascist Britain.

Gottlieb, a senior lecturer in history at the University of Sheffield, has trouble wrapping her head around what attracted so many women to fascism, especially those who had campaigned for women’s suffrage. How could women embrace such seemingly different ideologies: women’s rights, on the one hand, and anti-democracy on the other? The answer is that fascism offered women the best of both worlds.

Britain’s fascists encouraged women to be traditional in many areas. Motherhood was valued and respected, as was homemaking. In fact, the Corporate State would include a Home Corporation, in which homemakers would have representation just like any other trade. An article in The Blackshirt explained, “only when women represent women will womankind attain its rightful influence.”

A primary goal of the fascist platform was allowing women to once again be homemakers, but they used forward-thinking methods to advance their ideology. Many British women were essentially forced into the workplace due to wage variances between the sexes. Employers preferred less costly female employees, which pushed many men out of jobs. All too many families experienced the trials of having a working mother, with the father at home tending the house and children, unable to secure a decent wage. The fascists knew that in the modern world, a platform that appeared to regress women’s rights would hold no sway. Thus, they supported equal wages for women, since equal pay would mean that more men could return to the workforce. As explained by Fascist Week:

Under Fascism women will not be compelled to resign, but encouraged to do so by the fact that, under Corporate State and the scientific methods of raising real wages, men will be able to afford to marry women—and women will not be compelled to earn their own living as they are at present. (125)

However, the fascists never insisted that career-minded women remain at home, recognizing that there were not only occupations suited to women, but also situations in which women would desire a career and need equal pay. Rosalind Raby, for example, claimed that fascism would allow the unmarried mother “to earn an honest living for herself and her child.”

March_2

But the biggest innovation in British fascism was its emphasis on character. Men were encouraged to have values of courage, strength, honour, and integrity. The aristocracy of money and class would be replaced in the Corporate State with a meritocracy. Likewise, British fascism presented an alternate form of femininity: one that included strength, courage, and fearlessness. During marches, women were not permitted to wear lipstick or wave at friends as if in a beauty pageant. These feminine fascists were described as healthy, attractive, charming, intelligent, and of strong character. They were motherly, but as wary of sentimentality as Julius Evola. A male writer described the women Blackshirts:

Nothing silly or soft about these women. They are nothing if not practical . . . and the happy carefree way in which they made themselves at home, was so refreshing after one has had their fill of the simpering little brats that democracy and Jewish films have produced. (95)

The combination of traditional and modern was seen in the BU women’s uniform of: a black blouse, grey skirt, and black beret. It was against regulations for women to wear trousers while on active duty.

Integrating Fascism into Everyday Life

 

British fascists grew in numbers, in part because they didn’t relegate their philosophy to just the political sphere, but participated in almost every aspect of members’ lives. Weddings included fascist regalia, and at some funerals a fascist flag was draped over the coffin. The Fascist Week printed the names of wedding guests just like the society pages of The Times.

wedding

Members of the BF organized Fascist Children’s Clubs, in which children were taught history, songs, patriotism, and given awards for homework. Other women had brooches designed with the BU lightning symbol, and made dolls dressed in the blackshirt for children. There also was a BU Women’s Choir. According to Gottlieb:

By celebrating each phase of life within a fascist framework, the BF in fact appropriated the functions once carried out by the Church and this substantiated their claim . . . that fascism was akin to a religion. (28)

In addition to the accolades given to real women, there were fascist heroines as well. The most notable was Queen Elizabeth, for her command of the nation and exemplary oratory skills. Another heroine was Lady Hester Stanhope, who worked as a housekeeper before traveling through the Middle East. E. D. Hart wrote:

Those women who, whether from choice or, as in the case of Lady Hester, from necessity, explore other walks of life, will find both assistance and encouragement. When, like her, they display the Fascist virtues of courage, self-reliance, and tenacity of purpose, we ascribe to them the honour which is their due. (97)

Blackshirts also banded together to disparage several less attractive types of women. One was the feminist with mannish, short hair, called the “bleating Bloomsbury.” Another was the “Mayfair Parasite,” who usurped the nation’s wealth and vitality by sleeping late and devoting her life to superficial pleasures. Being fit and healthy was considered a moral duty, for as one writer put it: “Far too many women consider it their privilege to be ill . . . just ill enough to pamper themselves and evade their share of the family work.” Communists often were referred to as “submen” and “subwomen.” Titled women did not escape criticism either. Those who earned money by advertising products were publicly chastised by BU members for degrading both themselves and their class.

Women’s Duties in Fascist Organizations

Women were involved in almost every area of Britain’s fascist groups, and made up about 25 percent of the membership. The Women’s Section of the BU was established in March 1933, under the leadership of Lady Maud Mosley. She said, “When my son married Lady Cynthia [Mosley’s first wife], she took her place by his side. Now she is dead and there must be someone to help him in this work and I am going to do my best to fill the gap” (52).

Mosley’s second wife, Diana, and her sister Unity Valkyrie Mitford became two of the best-known female fascists, but Feminine Fascism only lightly touches on their stories. Their aristocratic parents were extremely Right-wing and anti-Semitic, but when the 2nd Baron Redesdale supported England during the war, he and his Nazi-sympathizing wife permanently separated.

Diana_MitfordDiana was married to Bryan Guinness when she met Mosley, and soon became his mistress. Mosley’s wife died suddenly of peritonitis in 1933 (though he was plagued the rest of his life that infidelities and political stress might have been the cause). Mosley and Diana were married at the home of Joseph Goebbels in 1936, with Hitler as guest of honor.

Unity debuted the same year her older sister became Mosley’s mistress. The next year, Diana and Unity went to the 1933 Nuremberg Rally as part of the BU delegation, and saw Hitler for the first time. Unity returned to Germany the following year, eating at the same restaurant as the Führer for 10 months, until he finally asked her over. Unity wrote to her father of their meeting: “I am so happy that I wouldn’t mind a bit, dying. I'd suppose I am the luckiest girl in the world. For me he is the greatest man of all time.” Hitler, in turn, described Unity as “a perfect specimen of Aryan womanhood.” Their affections might have escalated, if not for a suicide attempt by Hitler’s mistress, Eva Braun. Though in love with Hitler, Unity devoted herself to making speeches, writing letters, distributing propaganda, and being one of Hitler’s intimate confidantes. On September 3, 1939, the day Britain declared war on Germany, Unity took a pearl-handled pistol (a gift from Hitler for protection) and shot herself in the head, unable to bear the thought of the two countries she loved at war. She survived and was eventually able to walk again, but never recovered her full mental capabilities.

While Unity was helping the cause on the continent, women Blackshirts in England spoke at meetings, organized children’s groups, sold newspapers, and participated in marches and canvassing. Study groups about fascism were established for women speakers, and women participated in public debates. But women did not forsake their traditional duties either: One woman reported that it was the fair sex who kept the BU headquarters clean and brewed tea for the men. Members who did not give five nights a week to the movement were denied the privilege of wearing the coveted blackshirt.

A relatively large number of women participated in local elections. In 1936, the BU ran 10 women candidates (10 percent of their parliamentary candidates), from a variety of backgrounds. (Six were unmarried, five were professionals, three were in their 20s, and two were from gentry families.) The various women received between 15 and 23 percent of the votes in their respective districts.

speaking

Women’s most valuable talents were said to be in public speaking, and numerous BU women were praised for their excellent oration and ability to move crowds. Other women were lauded for their ability to use personal stories in their speeches, which proved more powerful than simple recitations of facts. During a 1936–37 campaign, women decided to censor their speeches for tactical advantage. No speaker was allowed to use the word “Jew.” Instead, plain-clothed members were scattered throughout the audience to use the word instead, as the message was thought to be more rousing if coming from the public.

Women had roles to play in security and self-defense as well. Female members of several organizations were trained in ju-jitsu, for as Fascist Week reported, “no male member of the BU is permitted to use force upon any woman, and women Reds often form a highly noisy and razor-carrying section at fascist meetings. Thus we counter women with women” (66).

The Fallout During the War

As early as 1938, a division of MI5 was formed to place agents in subversive organizations. Three women agents provocateurs successfully infiltrated the popular fascist group, Captain Ramsay’s Right Club. After Britain entered WWII, the country started to resemble a totalitarian dystopia for fascist sympathizers. In October 1939, Anne Brock Griggs was charged with “insulting words and disturbing the peace” for saying in a speech: “If Germans don’t like Hitler they can get rid of him themselves. We do not need to send our sons to fight them. If ever a country wants a revolution now it is Great Britain” (236). She quit her BU post, but was still interned during the war.

Defense Regulation 18B(1A) went into effect in September 1939, and it allowed the Home Secretary to detain anyone suspected of being a threat to national security. That category included anyone who was a leader or member in a group that might be under foreign influence. Under 18B, 1,826 people were interned, including 747 BU members (96 of them women).

Sir Oswald Mosley was arrested in May 1940, the day after the Defense Regulations were passed. The BU was outlawed in June, and his second wife, Diana, was interned shortly after. She was denounced by both her sister Nancy (later a famous novelist and biographer) and her former father-in-law, and had to leave without her 11-week-old, still-nursing baby boy. Although the English public called for Unity Mitford to be interned as a traitor, she was allowed to return to the family home with her mother, since she was weak from her suicide attempt.

Interned women were given no special treatment in prison. When Miss L. M. Reeve was arrested, a group of armed guards came to take her from her home. One officer asked if he could have her dog, since she was “probably about to be shot.” One woman’s infant died while staying with her in prison, and another woman’s infant was pulled from her arms and placed in an institution. Part of the evidence against another woman was a photograph of her on vacation in Germany in 1939, seated at a table with bottles of German wine.

Fascists on the outside, though their organizations were banned, were still able to help their comrades via a registered charity founded specifically to help those interned under 18B. The charity helped pay for legal and medical services, provided assistance to detainees’ families, provided post-release counseling, and helped people find employment. Trials could only be held for those who could be charged with a tangible offense, so many men and women fascists were imprisoned for years.

The Impact of Feminine Fascism

 

The much-anticipated Corporate State never became a reality, and its philosophies and ideas were forced to the margins of history. Yet the lessons that can be learned from the events detailed in Feminine Fascism remain relevant to the leaders of future generations.

Eighty years ago, the fascists recognized that it would be impossible to shed the gains made in women’s rights. Rather than fighting against women’s “emancipation,” with which they ideologically disagreed, the fascists used it to their advantage. The result was a philosophy for women that honored the traditional, yet considered the needs of modern women. Fascists didn’t need to force women into the home or sell them on an ideology that contradicted the propaganda of the modern world; they realized that the moment women didn’t have to work the majority of mothers would return gladly to full-time homemaking. And given the precarious nature of homemaking as a profession, they planned ways for women to have representation and security in the Corporate State. The result was a platform that united women of various political persuasions, ages, and classes. Because it details the fascists’ unique outlook and strategy, Feminine Fascism makes a relevant handbook for those looking to learn from the successes and failures of history.

Survol de la Syrie et des Alaouites

Survol historique de la Syrie et des Alaouites

Ex: http://mediabenews.wordpress.com/

Introduction

La prise du pouvoir par les Alaouites en Syrie marque une rupture profonde avec le passé et l’histoire. Depuis des siècles, l’aire syrienne a été gouvernée, en général depuis Damas, par une bourgeoisie commerçante musulmane sunnite des plus orthodoxes, soumise à l’Empire Ottoman, qui a su par la suite composer, non sans diverses manoeuvres, avec la puissance mandataire avant de profiter de la confusion européenne pour échapper à son emprise et tenter, de façon un peu brouillonne, plusieurs formules de partage oligarchique du pouvoir. Quoi qu’il en soit, Damas demeurait, avec Le Caire, l’un des deux grands pôles de la pensée orthodoxe arabe et musulmane. Quant aux minorités religieuses ou ethniques, Chrétiens, Druzes, Alaouites, Juifs, Kurdes, Arméniens, bien que proportionnellement les plus importantes [1] de la région, ou peut être à cause de cela, elles étaient soigneusement tenues dans un état de marginalité politique et sociale, éloignées géographiquement ou institutionnellement des centres et instruments de pouvoir.

L’erreur fondamentale de la bourgeoisie affairiste et conservatrice sunnite de Syrie est sans doute d’avoir cru que son monopole économique et financier lui garantissait sans risque le contrôle permanent d’un appareil d’État plus conçu comme un lieu d’arbitrage et de représentation que comme un réel instrument de pouvoir. L’appareil de contrainte de l’État, Armée, Police, Administration fiscale ou douanière, avait toujours été dans des mains étrangères et l’on avait bien su s’en accommoder. De fait, il n’était nullement perçu comme un instrument valorisant, facteur de promotion et de contrôle sérieux de la société civile. Les minorités ont su profiter de cette lacune politique et culturelle et, au premier rang d’entre elles, les Alaouites. Hérétiques de l’Islam, méprisés, persécutés, démunis, relégués dans leurs montagnes peu hospitalières surplombant la Méditerranée entre les frontières libanaise et turque, désignés à la vindicte depuis la fatwa d’Ibn Taymiya (1268-1328)[2], les Alaouites ne paraissaient pas les mieux placés pour se lancer à la conquête de l’État syrien. En fait ils n’ont pas eu les hésitations des Chrétiens syriens, en majorité orthodoxes, qui ne bénéficient pas comme les Maronites du Liban d’une solution de repli territorial en cas d’échec. Contrairement aux Druzes, qui sont restés fidèles à leur tradition séculaire de ne jamais se mettre en avant pour ne pas désigner la communauté aux coups, les Alaouites, malgré leur passé et leur passif, ont entrepris de profiter d’une conjoncture favorable qui laissait le pouvoir en partie vacant à l’intérieur du pays et qui, au début des années 50, relativisait le poids de l’Islam dans le monde arabe en faveur d’idéologies peu connotées sur le plan religieux (nationalisme, marxisme).

Depuis le coup d’État du 8 mars 1963, la minorité alaouite de Syrie s’est donc progressivement assuré, sous la conduite de l’un des plus discrets mais des plus déterminés de ses membres, le général Hafez el-Assad, un contrôle étroit du pouvoir, de l’appareil civil et militaire de l’État et aussi des ressources économiques et financières du pays. Cette emprise à la fois communautaire et minoritaire n’est ni revendiquée ni même avouée. Elle s’exerce derrière le paravent, parfois avec l’alibi, d’une organisation centralisée et autoritaire mais qui se proclame résolument égalitariste, moderne et progressiste. En fait, elle met en jeu, tant en Syrie même que dans son contexte régional, les ressorts complexes de stratégies et de tactiques communautaires, tribales, claniques et familiales où dominent les rapports d’obligations interpersonnelles. L’édification de ces rapports, ainsi que la sanction de leur respect ou de leur violation, détermine et rythme depuis trente ans la vie publique intérieure mais aussi la politique extérieure de la Syrie qui y gagnent en cohérence et en détermination ce qu’elles y perdent en termes d’ouverture et d’image. Il reste à savoir si cette longue marche au pouvoir de Hafez el-Assad peut conduire à l’intégration de la communauté alaouite dans le pays et dans le siècle, ou si elle porte les germes de sa dissolution et de sa destruction. Car en sortant de son isolement géographique et social pour assumer le pouvoir d’État, la communauté perd ses repères internes, gomme ses différenciations, confrontée au double besoin de faire bloc pour s’imposer à un environnement hostile et de conclure avec cet environnement des alliances permettant de rentabiliser le présent et garantir l’avenir. Elle est bouleversée en son sein par les démarches de légitimation d’élites nouvelles, dynamiques et conquérantes, bousculant les cadres traditionnels qui puisaient leur pouvoir dans une capacité à gérer des réseaux de soumission et de transaction avec un extérieur dominateur. À mesure que s’affermit, s’étend, mais aussi se disperse le pouvoir alaouite sur l’ensemble du pays, la segmentation tribale de la communauté, fondée sur un état donné d’occupation physique d’un terrain précis, s’estompe au profit d’une segmentation en clans, voire en familles, dont les réseaux de solidarités et d’alliances dépassent les limites traditionnelles internes et externes de la communauté dans un contexte d’accès au pouvoir d’État et aux rentes économiques et politiques qui y sont liées [3]. Au terme d’une histoire presque millénaire d’isolement, de soumission et de discrétion, les Alaouites sont entrés dans le siècle, mais à quel prix pour leur identité et leur devenir ?

Repères

Dès le paléolithique et le néolithique, des groupes humains peuplèrent cette région. Dans la vallée de l’Euphrate, formant avec celle du Tigre la Mésopotamie, apparurent l’agriculture, puis les premières villes, les premiers royaumes, ainsi que l’écriture cunéiforme et l’alphabet.

Syrie - Maaloula : abris-sous-roche ou habitations préhistoriques sous un surplomb rocheux.

La Syrie de l’Antiquité

Du fait qu’elle était un lieu de passage entre l’Égypte et la Mésopotamie, la Syrie fut livrée très tôt aux invasions des grandes puissances commerciales du monde de l’époque.  Soumise à la domination des Sumériens, puis des Akkadiens, la région passa, à la fin du IIIemillénaire, sous l’influence des Amorites, un peuple sémite nomade. Au XIXe siècle avant notre ère, les Amorides fondèrent la première dynastie de Babylone. Hammourabi, roi de Babylone, étendit sa domination sur toute la région au siècle suivant.

À partir du XVIe siècle, l’Égypte des pharaons (la XVIIIe dynastie) prit le contrôle de la Syrie méridionale, tandis qu’au nord s’établirent les Hittites. Au carrefour commercial entre la Méditerranée et l’Asie, la région prospéra grâce à l’activité des marchands phéniciens qui fondèrent de nombreux ports (Tyr, Byblos, Sidon au Liban, Ougarit en Syrie).

L’équilibre fut rompu par l’arrivée des «Peuples de la mer» qui déferlèrent au XIIIe siècle avant notre ère et dévastèrent le littoral. Alors que les Araméens établissaient de petites principautés de la vallée de l’Oronte à celle de l’Euphrate, le royaume d’Israël étendit sa domination sur la région aux Xe et IXe siècles, en créant des liens de vassalité avec les Araméens. Le royaume de Damas fut fondé vers 1000 avant notre ère. Nabuchodonosor II, illustre représentant de la Xe dynastie de Babylone qui s’établit sur les restes de la puissance assyrienne, étendit son pouvoir jusqu’à Jérusalem; maître de l’Orient, il fit de sa langue, l’araméen, l’idiome de tous les peuples sous sa domination.

En 539, Cyrus le Grand, accueilli en libérateur par les peuples sous le joug babylonien, dévasta l’empire chaldéen. La Syrie passa sous domination perse et fut administrée par les satrapes des Grands Rois pendant les deux siècles qui suivirent. Alexandre le Grand l’annexa ensuite à son empire en 333-332 avant notre ère. Sous influence hellénistique, la Syrie échut après la mort du conquérant à Séleucos Ier Nikator, l’un de ses généraux. Une partie de la Syrie s’hellénisa au cours des siècles suivants, car le grec s’est imposé dans la région.

Par la suite, le royaume de Syrie fut envahi par les Romains de Pompée venus en Orient vaincre les Parthes; le royaume devint une province romaine en 64 avant notre ère. Mais la Syrie demeura quand même hellénisée sous la domination romaine, à tel point qu’elle devint l’une des principales provinces de l’Empire. Toutefois, après la fragmentation de l’Empire romain en 395 de notre ère, la Syrie fut intégrée à l’Empire byzantin. Elle connut une période de prospérité économique et de stabilité politique, troublée par les querelles religieuses qui déchirèrent l’Église d’Antioche. À partir de 611, les Perses tentèrent de mettre à profit les troubles religieux pour rétablir leur domination sur la région. Les Byzantins les chassèrent définitivement en 623, pour faire face à une nouvelle menace, celle de l’islam.

La Syrie arabe

Dès le IVe siècle avant notre ère, des tribus arabes venues du sud de l’Arabie s’étaient établies en Syrie. Affaiblis par les luttes qui les opposaient, Byzantins et Perses ne purent résister à l’expansion arabo-musulmane. La victoire du Yarmouk (636) sur les troupes d’Héraclius Ier permit aux Arabes de s’assurer le contrôle de la Syrie, qui s’islamisa et s’arabisa. La dynastie omeyyade (661-750), fondée par Moawiyya, exerça son rayonnement depuis Damas, la capitale. La marine du calife s’empara des îles de la Méditerranée orientale (Chypre, Crète, Rhodes), tandis que les troupes terrestres virent camper sous les murs de Constantinople. L’administration fut réorganisée, les sciences se développèrent, les mosquées et les palais se multiplièrent. Pourtant, les Omeyyades tombèrent sous les coups des Abbassides, qui firent de Bagdad la capitale de leur nouvel empire (750-1258), dont la Syrie devint une simple province. Le pays connut ensuite une période troublée lorsque l’empire commença à se démembrer.

Aux Xe et XIe siècles, le désordre qui régnait dans le pays, divisé entre des dynasties arabes et turques rivales, favorisa l’établissement des croisés occidentaux qui, après la prise d’Antioche (1098) et de Jérusalem (1099), occupèrent le littoral et le nord de l’actuelle Syrie. Les croisés édifièrent une série de châteaux forts tournés vers la mer. En 1173, Saladin, fondateur du sultanat ayyubide, mena la lutte des musulmans contre les croisés et unifia l’intérieur de la Syrie. Affaibli par la guerre opposant croisés et musulmans, le pays subit au XIIIe siècle l’invasion destructrice des Mongols. Les mamelouks, dynastie d’esclaves qui s’était imposée en Égypte, stoppèrent leur avance, expulsèrent les croisés en 1291 et dominèrent la Syrie jusqu’en 1516.

En réalité, la multiplicité des invasions étrangères s’est traduite dans le domaine religieux. Ainsi, si 90 % de la population est devenue musulmane, 10 % de celle-ci est restée chrétienne, avec le maintien de minorités chiite, druze, ismaélienne et surtout alaouite.

La Syrie ottomane

Après avoir pris Constantinople, les Ottomans vainquirent les mamelouks en 1516, annexèrent la Syrie à leur nouvel empire et divisèrent celle-ci en trois, puis en quatre pachaliks ou provinces (Damas, Tripoli, Alep et Saïda). La Syrie ottomane fut gérée au nom du sultan par des gouverneurs nommés pour un an. Cependant, la domination turque se fit principalement sentir dans les villes, les émirs locaux exerçant partout ailleurs leur propre pouvoir.

Durant quatre siècles, la Syrie redevint un carrefour commercial important et développa des relations avec le monde occidental. Puis l’affaiblissement graduel de la puissance ottomane attisa les ambitions territoriales, tantôt du premier consul Bonaparte en 1799, tantôt par les troupes du vice-roi d’Égypte Méhémet Ali en 1831. En 1860, Napoléon II intervint en Syrie afin de favoriser les chrétiens.

Puis ce fut le tour des Britanniques. Ayant gagné l’appui des Arabes syriens, les Anglais promirent l’indépendance du pays en cas de victoire sur l’Empire ottoman. Cependant, le 16 mai 1916, la Grande-Bretagne et la France conclurent des accords secrets, les accords Sykes-Picot, par lesquels les deux puissances se partageaient les terres arabes sous domination ottomane. Cet accord résulte d’un long échange de lettres entre Paul Cambon, ambassadeur de France à Londres, et sir Edward Grey, secrétaire d’État au Foreign Office; par la suite, un accord ultra-secret fut conclu à Downing Street entre sir Mark Sykes pour la Grande-Bretagne et François Georges-Picot pour la France. Cet accord équivalait à un véritable dépeçage de l’espace compris entre la mer Noire, la Méditerranée, la mer Rouge, l’océan Indien et la mer Caspienne. La région fut découpée de la façon suivante:

1) Une zone bleue française, d’administration directe (Liban et Cicilie);
2) Une zone arabe A, d’influence française (Syrie du Nord et province de Mossoul);
3) Une zone rouge anglaise, d’administration directe (Koweït et Mésopotamie);
4) Une zone arabe B, d’influence anglaise, (Syrie du Sud, Jordanie et Palestine);
5) Une zone brune, d’administration internationale comprenant Saint-Jean-d’Acre, Haiffa et Jérusalem.

Bref, la Syrie et le Liban actuels revirent à la France, l’Irak et la Palestine furent attribuées au Royaume-Uni.

Le mandat français (1920-1941)

Les Britanniques et les Arabes participèrent à la prise de Damas en 1918. L’année suivante, les forces britanniques se retirèrent de la zone d’influence revenant à la France, cédant le contrôle aux troupes françaises. En 1920, la Société des Nations (SDN) confia à la France un mandat sur la Syrie et le Liban, lesquels devaient rapidement aboutir, du moins en théorie, à l’indépendance des deux territoires. Toutefois, les nationalistes syriens, organisés depuis la fin du XIXe siècle, espéraient la création d’une Syrie indépendante, incluant la Palestine et le Liban. En mars 1920, le Congrès national syrien (élu en 1919) refusa le mandat français et proclama unilatéralement l’indépendance du pays. Celui-ci devint une monarchie constitutionnelle dirigée par le fils de Hussein, le prince Fayçal.

Néanmoins, en avril 1920, la conférence de San Remo confirma les accords Sykes-Picot, qui légitimaient l’intervention militaire française: les troupes du général Gouraud entrèrent à Damas en juillet. Fayçal, contraint à l’exil, trouva alors refuge en Irak, où il sera couronné en 1921. Ce fut alors l’effondrement du «grand projet arabe» de rassembler autour de Damas les terres arabes autrefois placées sous contrôle ottoman. Alors qu’elle avait été hostile envers les Turcs, la population syrienne développa rapidement un sentiment antifrançais.

Le Mandat français sur la Syrie fut organisé en un «Grand Liban» composé de quatre provinces: l’État de Damas, l’État d’Alep, l’État des Alaouites (1920) et l’État du Djebel druze (1921), auxquels s’ajouta, en mars 1923, le sandjak d’Alexandrette (au nord) détaché d’Alep et peuplé d’une minorité turque. La même année, le général Gouraud créa la Fédération syrienne, qui regroupait Damas, Alep et l’État alaouite, sans le Djebel druze, ni Alexandrette. En 1924, l’État alaouite en fut également séparé. De 1925 à 1927, le Djebel druze entra en état d’insurrection, dirigée par le sultan Pacha-El-Atrache. Le général Sarrail y fut chargé de rétablir l’ordre français. En 1926, le «Grand Liban» devint la République libanaise.

La frontière syro-libanaise fut tracée par les Français, protecteurs traditionnels des chrétiens dans la région, afin de satisfaire les ambitions des maronites à la création d’un «plus grand Liban». La Syrie ne reconnut jamais ce tracé. Sachant proche l’indépendance du mandat français du Levant, la Turquie fit savoir, dès 1936, qu’elle se refusait à ce que la population minoritaire turque du Sandjak d’Alexandrette puisse passer sous l’autorité syrienne indépendante. Paris, soucieux de ne pas contrarier un État dont la position revêtait une grande importance stratégique quant à la défense des intérêts français au Levant, accéda à la demande d’Ankara, et le Sandjak d’Alexandrette (ou république du Hatay) passa sous souveraineté turque le 23 juin 1939, sous le nom de «province du Hatay», au grand dam des nationalistes syriens.

Malgré son hostilité à l’égard de la France, la Syrie se rangea aux côtés des Alliés en 1939. En juin 1940, après la capitulation française, la Syrie passa sous le contrôle du gouvernement de Vichy. En 1941, les forces de la France libre et les Britanniques chassèrent le général Dentz, haut-commissaire du Levant. Le général Catroux, au nom de la France libre, reconnut officiellement l’indépendance de la Syrie, mais les troupes franco-britanniques demeurèrent sur le sol syrien.  Les Français ne se retirèrent totalement du Liban et de la Syrie qu’en 1946, après avoir violemment réprimé de nouvelles émeutes nationalistes et bombardé Damas. Cette même année, la Syrie devient membre des Nations unies.

Soulignons que, lors du mandat français, les Kurdes ne firent l’objet d’aucune mesure répressive. Même s’ils ne jouissaient d’aucun statut officiel, ils pouvaient librement pratiquer leur religion et utiliser leur langue, voire diffuser leurs journaux. C’est dans le Kurdistan syrien que beaucoup d’intellectuels Kurdes persécutés en Turquie vinrent trouver refuge, bien qu’ils ne disposaient d’aucun droit politique. Les Kurdes ont bel et bien demandé leur autonomie à l’intérieur des frontières du pays. Une pétition fut adressée à l’Assemblée constituante de Syrie le 23 juin 1928 et y a inclus les trois demandes suivantes:

1) L’usage de la langue kurde dans les zones kurdes, concurremment avec d’autres langues officielles (arabe et français);
2) L’éducation en langue kurde dans ces régions;
3) Le remplacement des employés du gouvernement de ces régions par des Kurdes.

Les autorités du mandat français ne favorisèrent pas l’autonomie kurde dans cette partie de la Syrie en raison de l’intolérance manifestée par la Turquie et l’Irak à l’égard «d’un territoire autonome kurde» près de leurs frontières. En fait, l’usage du kurde était libre, sans être officielle, dans la région. Mais l’absence de matériel pédagogique en langue kurde aurait rendu l’organisation de l’éducation particulièrement difficile, bien que ce soit des considérations d’ordre politique qui ait joué. 

Quant à la minorité religieuse alaouite, elle fut favorisée par les Français. Longtemps persécutés dans le passé, les alaouites (issus des chiites) purent s’instruire et se faire embaucher dans l’armée coloniale française, ce qui assura leur promotion sociale, dont les élites dirigeront ensuite le Parti Baas à partir de 1963. Les Français avaient créé le «Territoire des alaouites», qui allait devenir l’«État des Alaouites», puis en 1930 le «territoire de Lattaquié» ou «gouvernement de Lattaquié». Afin de faire contrepoids au nationalisme arabe des sunnites, les Français encouragèrent pendant l’entre-deux-guerres le particularisme alaouite, qui prétendait faire des alaouites un peuple à part entière, mais cette politique colonialiste échoua.

LES ALAOUITES

Alep

Dans les années 860, Ibn Nosayr, originaire de Bassorah et disciple du dixième imam chiite Ali al-Hadi, entre en dissidence et prêche une foi chiite extrémiste divinisant Ali [4] au sein d’une sorte de trinité dont Mahomet et son compagnon Salman sont les autres pôles. Fuyant l’Irak, les disciples de Ibn Nosayr sont récupérés par les Hamdanides de Alep qui trouvent expédient de les envoyer stimuler le zèle des tribus vivant aux marches de l’Empire Byzantin en Syrie du Nord. La prédication d’Ibn Nosayr rencontrera un succès inespéré parmi ces populations mal islamisées, encore fortement imprégnées de christianisme oriental chez qui son mysticisme, son culte du martyre et sa doctrine trinitaire provoquent des échos familiers. Il en résultera un syncrétisme mystique incorporant des éléments du chiisme le plus extrême, du christianisme byzantin et de paganisme ou de panthéisme hellénistique.

La constitution des royaumes francs, qui jouaient sur les divisions locales, a favorisé localement l’adhésion au Nosaïrisme et son implantation durable dans le nord-ouest de la Syrie, mais la répression qui a suivi la reconquête musulmane n’en a été que plus féroce. Traqués en tant que traîtres et apostats, les membres des tribus alaouitisées de Syrie se réfugient dans les montagnes surplombant Lattaquieh où elles vivent en retrait du reste du pays, tributaires d’une maigre agriculture de subsistance, en butte à de permanentes persécutions politiques et religieuses, entretenant des relations de dépendance difficile avec les villes de la côte et de l’intérieur. Cette situation, émaillée d’affrontements sporadiques et toujours sanglants avec les autorités de droit ou de fait, durera jusqu’à l’effondrement de l’Empire Ottoman. Des expéditions punitives de Baïbars vers 1360 à l’établissement du mandat français en 1920, les Alaouites se sont figés en collectivités défensives régulièrement décimées dans toutes les hauteurs de la montagne côtière qui s’étend de Tartous à Alexandrette, ne descendant dans la plaine que pour louer leurs services comme ouvriers agricoles ou vendre leurs filles comme servantes [5]. Ce régime de persécutions religieuses et sociales conduit la communauté à se réfugier, comme les Druzes, dans l’hermétisme et la dissimulation. Les secrets ultimes de la religion sont réservés à une petite classe d’initiés et l’ensemble de la communauté intègre au plus haut degré la pratique de la taqiya [6]qui peut aller jusqu’au reniement public de l’appartenance à la communauté et la reconnaissance de l’appartenance à la religion dominante. Cependant contrairement aux Druzes, les Alaouites ne refusent pas les alliances matrimoniales hors de la communauté et même les encouragent quand elles peuvent lui profiter.

On retrouve chez les Alaouites de Syrie toutes les formes les plus classiques des sociétés côtières sédentarisées de la Méditerranée. La structure de base de la communauté est la famille (ahl) au sens élargi, sur laquelle règne sans partage l’autorité patriarcale. La famille est elle-même membre d’un clan (‘ashîra) regroupant plusieurs familles alliées, qui est la véritable unité de base de la communauté en laquelle on se reconnait principalement. Ces clans informels sont, regroupés par agrégation ou seuls suivant leur importance, constitutifs d’une tribu (qabîla) dont l’existence est plus liée aux relations d’alliance et aux solidarités de voisinage qu’à la référence à un lignage attesté ou mythique commun. La sédentarité des Alaouites explique évidemment que, contrairement aux nomades, ils se réfèrent plus au sol qu’au sang et, dans la pratique courante, l’Alaouite se réfère essentiellement à son “village”, entité à la fois humaine et géographique, lieu géométrique de ses relations affectives et sécuritaires. La tribu est dominée par un sheikh “temporel” dont l’autorité ne se confond pas avec celle des chefs religieux. Enfin, la plupart des tribus alaouites sont regroupées en quatre grandes “fédérations” (ahlaf) dont la segmentation, perpendiculaire à la côte, paraît essentiellement due aux contraintes locales de la géographie physique qui conditionnent l’orientation des voies de communication et a contribué à donner des caractéristiques communes aux tribus qui les constituent [7] :

- Les Haddâdîn dans la région de Dreikish et Safita,

- Les Khayyâtîn dans la région de Qadmus et Marqab,

- Les Matawira dans la région de Matwa et Aïn Sharqiyyah,

- Les Jurûd [8] dans le triangle Qardaha-Slenfé-Alexandrette, fédération dont la tribu des Kalbiyyeh, la plus importante en nombre, est celle de Hafez el-Assad qui appartient au clan des Karahil [9].

Ces quatre fédérations regroupent environ 80% des Alaouites de Syrie, les autres se répartissant en tribus au rattachement incertain comme les Bichraghiyyah (du nom de la région de Bichragh dont ils sont les habitants, qui marque la limite entre les tribus du nord du Djebel alaouite et celles du sud aux pratiques religieuses et sociales légèrement différentes) ou en sortes de confréries à vocation plus religieuse que sociale comme les Murchidiyyin ou les Hawakhissa. D’une manière générale, la notion de tribu chez les Alaouites, agriculteurs attachés à leur terroir, apparaît donc plus liée à l’établissement de liens de solidarité et de protection réciproques entre familles élargies voisines qu’à des références communes à des ancêtres ou des passés mythiques qui sont le fondement du tribalisme nomade des pasteurs dans l’hinterland steppique [10]. Il en résulte une certaine perméabilité et un flou des contours, un caractère mouvant des critères de légitimité, une grande disponibilité aux modifications des systèmes d’alliances ou d’antagonismes.

A la tête de la communauté on trouve traditionnellement un “Conseil communautaire des Alaouites” (Majlis al-Milli) qui paraît tenir plus d’un conseil de famille consultatif que d’une autorité exécutive ou contraignante. Composé de dix-huit membres cooptés parmi les cheikhs religieux et temporels des différentes tribus, il rend les grands arbitrages et définit les lignes de conduite générales de la communauté. Sa composition est en principe secrète et il se réunit de façon informelle. Son importance paraît avoir fortement diminué à mesure que se développait le pouvoir personnel de Hafez el-Assad pour lequel a été créé le siège inédit de Président d’honneur.

Premier drapeau de la Syrie sous mandat français (1920-1946)

L’instauration du mandat français en 1920 introduit une rupture brutale dans l’ordre interne de la communauté et dans ses rapports avec le reste du pays. Elle pose en fait les bases de la future accession au pouvoir de la communauté. Le 31 août 1920, la France, fidèle à sa politique de protection des minorités et soucieuse de se prémunir contre un “empire arabe” en jouant sur les divisions régionales, crée le Territoire autonome des Alaouites auquel font pendant diverses entités minoritaires chrétienne ( Liban) et druze (Djebel Druze). Un grand nombre de notables alaouites se rallient avec enthousiasme à l’idée d’une indépendance par rapport à la Syrie sunnite et, malgré quelques fausses notes comme la révolte de 1921 menée par cheikh Saleh al-Alawi, ils iront, en comparant leur sort à celui des Juifs de Palestine, jusqu’à élaborer en 1936 une déclaration de refus de rattachement à la Syrie à laquelle plusieurs centaines d’entre eux, dont le grand-père du Président, souscrivent. Sur le plan religieux et juridique, l’autorité mandataire essaie d’appliquer les principes qu’elle met en oeuvre dans ses autres possessions arabes. Le trop petit nombre et le manque de formation des cadres locaux conduisent, par une assimilation abusive des Alaouites au chiisme, à faire appel à des experts en matière religieuse et de statut personnel issus des communautés chiites du sud du Liban. Ils se sont plutôt bien adaptés, en laissant à la fois leur empreinte et quelques systèmes de relations utiles pour l’avenir quand le désordre interne du Liban conduira la Syrie dominée par des Alaouites à y rendre des arbitrages entre les communautés. C’est auprès de leur chef charismatique, l’Imam Moussa Sadr, que Hafez el-Assad avait d’ailleurs été se faire délivrer , au début des années 70, des brevets d’appartenance de la communauté alaouite à l’Islam chiite (Kramer, 1987:246 sqq.). Enfin, toujours soucieux de s’appuyer sur les minorités pour faire pièce au pouvoir sunnite de Damas, les Français favorisent et organisent la scolarisation, jusque là presque inconnue, des enfants des communautés minoritaires et poussent les plus brillants d’entre eux vers les carrières administratives et, en particulier, le métier des armes.

La confusion européenne au lendemain de la seconde guerre mondiale, le départ sans gloire de la puissance mandataire, suivi peu après de l’affrontement généralisé avec l’État juif nouvellement créé, a contraint la communauté alaouite dans son ensemble à revoir son système d’insertion dans le contexte régional selon trois grandes lignes directrices :

- Les effondrements successifs de l’Empire Ottoman puis des grands États d’Europe intéressés au Levant ont prouvé qu’aucune puissance extérieure à la région ne peut garantir durablement la survie d’une entité alaouite autonome ou indépendante. La communauté doit donc accepter de vivre à l’état de minorité dans l’ensemble arabe et musulman. Cette considération condamnait les notables qui s’étaient ouvertement prononcés, presque en totalité, pour une indépendance sous protection française et, en les dévalorisant, conduisit dans un premier temps et par défaut au renforcement du pouvoir des responsables religieux de la communauté qui avaient eu la prudence de ne pas s’engager sur ce terrain, puis à l’émergence rapide de cheikhs tribaux plus jeunes et plus dynamiques que ne le voulait la coutume.

- L’Islam sunnite demeurant l’adversaire principal, il convenait d’en neutraliser la menace en faisant si possible reconnaître la communauté comme musulmane en “gommant” sa spécificité, donc en adoptant en toutes circonstances des postures qui ne prêtent le flanc à aucune critique tant sur le plan de la religion que de l’arabisme. Cette stratégie conduira la communauté et ses leaders à des positions maximalistes sur tous les dossiers régionaux et internationaux concernant la question nationale arabe et les problèmes musulmans. Ils seront toujours, parfois jusqu’à la caricature, à la pointe des causes du monde arabe et les derniers à faire des concessions dans ce domaine, après que tous les responsables sunnites auront montré l’exemple.

- Enfin il convient de s’assurer le contrôle de l’État syrien afin de se prémunir, puisqu’il va bien falloir vivre avec eux, contre la vindicte prévisible des notables sunnites locaux ou étrangers, contre leur volonté latente d’islamiser les institutions ou de fondre le pays dans un vaste ensemble “arabo-musulman” [11]. Ce contrôle de l’État doit viser essentiellement celui de son appareil de contrainte et tendre à dissocier par tous les moyens le concept d’arabisme de celui d’Islam, en tous cas d’Islam sunnite.

La prise du pouvoir

C’est dans ce contexte et en fonction de ces principes que de jeunes responsables civils et militaires alaouites vont s’emparer du pouvoir en février 1966. Sans verser dans une explication conspiratoire de l’histoire [12], on doit constater qu’ils s’y sont longuement préparés. L’initiative en est venue principalement du nord de la région alaouite, c’est-à-dire de la confédération des Jurûd, probablement pour la double raison qu’ils étaient à la fois les plus humbles de la communauté et les plus exposés au voisinage turc. Dès 1933, Zaki al-Arsouzi, Alaouite d’Alexandrette, fonde une “Ligue d’action nationale” qui se veut nationaliste et socialiste sur le modèle des partis fascistes européens, comme le feront peu après les Maronites avec les “Phalanges” de Pierre Gemayel et les Grecs-orthodoxes avec le Parti Populaire Syrien d’Antoun Saadé. Au-delà de ses objectifs affichés d’indépendance, de réveil culturel et de panarabisme, la Ligue se veut intégratrice. Il s’agit, comme pour le P.P.S., de substituer à la référence religieuse une référence nationale qui permettrait à la minorité de ne plus voir son existence sociale et politique contestée sur une base religieuse. Arsouzi se heurte à la fois aux Français, aux Turcs à qui la puissance mandataire cède en 1939 le Sandjak d’Alexandrette, mais aussi aux notables indépendantistes alaouites des autres confédérations et au pouvoir bourgeois de Damas. Ses idées font cependant leur chemin chez les jeunes Alaouites du nord et chez les Druzes tandis que leur volet social séduit les jeunes Sunnites des provinces périphériques, “oubliés” eux aussi du développement industriel et commerçant des villes. Fin 1940, Arsouzi quitte la Ligue, maintenant exclusivement tournée vers la contestation de l’occupation turque du Sandjak, et crée à Damas une première version d’un “Baath al-Arabi” (Parti de la résurrection arabe), avec une idéologie similaire à celle initiale de la Ligue. Il ne rencontre guère de succès dans la capitale et se retire en 1942 à Lattaquieh où son influence morale reste très grande et d’où il poussera ses jeunes coreligionnaires à adhérer massivement au nouveau Baath, totalement inspiré du sien, que fondent en 1943 le Chrétien Michel Aflaq et le Sunnite Salaheddin Bitar. Panarabe, nationaliste, laïque, social, le Baath séduit à la fois les minorités non musulmanes ou dissidentes de l’Islam et nombre de ruraux musulmans orthodoxes face à l’hégémonie de la bourgeoisie sunnite. Son caractère authentiquement arabe le rend plus attractif et moins sujet à controverse que le “syrianisme” réducteur du P.P.S. ou l’athéisme importé du P.C., autres refuges idéologiques et militants des minoritaires. Pendant vingt ans, le Parti va être patiemment infiltré puis instrumentalisé par les Alaouites au détriment des autres groupes qui le composent (Chrétiens, Druzes, Ismaéliens, Sunnites provinciaux) pour prendre le contrôle de l’appareil militaire, puis politique et enfin économique et financier de l’État syrien.

Là encore, le rôle des Jurûd et, en leur sein, celui des Kalbiyyeh et de la famille Assad est déterminant. Originaire du bourg de Qardaha, la famille Assad, sans être pauvre, vit modestement de l’agriculture. Le père, Ali ben Sleiman, a voulu sortir de sa condition mais n’en a guère les moyens. Comme la plupart des Jurûd, il ne dispose ni des réseaux d’affaires dont bénéficient les Shamsites [13], ni des réseaux de pouvoir en général accaparés par les Matawira. Après la tentative familiale infructueuse de donner des signes d’allégeance aux Français, il mise tout sur ses fils pour lesquels il consentira de lourds sacrifices en vue de leur assurer une instruction la plus complète possible. Intelligent et rusé, discret et opiniâtre, doté d’une force physique peu commune, Hafez el-Assad, né en 1930, adhère au Parti Baath alors qu’il est encore lycéen sur l’instigation de Zaki Arsouzi et de son disciple Wahib Ghanem, également Alaouite d’Alexandrette, qui est un ami de la famille. Après avoir animé la section étudiante du parti au lycée de Lattaquieh, où il rencontre beaucoup de ceux qui seront ses compagnons de route, Hafez el-Assad passe son baccalauréat à Banyas puis se présente à l’école des officiers de Homs en 1950. Nanti de ses épaulettes de sous- lieutenant, il choisit l’aviation et rejoint en 1952 la toute nouvelle école de l’air d’Alep. Comme au lycée, il noue dans ces deux écoles les liens d’amitié, de confiance et de solidarité de promotion, les “réseaux”, qui le conduiront au pouvoir. Si dans son environnement les Alaouites comme son “co-pilote” Mohammad el-Khouli dominent, Assad sait aussi rechercher l’amitié de Sunnites modestes, provinciaux, hostiles aux bourgeois damascènes comme Naji Jamil, originaire de Deir ez-Zor – son équipier à l’Ecole de l’Air dont il fera son premier coordinateur des services de sécurité – ou Moustafa Tlass, né à Rastan – son compagnon à l’Ecole de Homs – qui deviendra son inamovible ministre de la Défense – assez forts pour l’aider, pas assez pour lui nuire…

On voit déjà se dessiner l’esquisse du dispositif ternaire qui reste encore aujourd’hui le schéma de base de toutes les stratégies du Président syrien, toujours entouré de trois cercles concentriques constitués chacun de trois éléments fidèles à sa personne et rivaux entre eux, donc manipulables. Si les Kalbiyyeh sont bien représentés dans son entourage, il sait qu’il lui faut composer avec les autres tribus alaouites qui ne verraient certainement pas d’un bon oeil l’un des moins prestigieux d’entre eux monopoliser le devenir communautaire. Il se lie donc à des représentants d’autres tribus comme Mohammed Omran (jeune cheikh d’un des clans les plus prestigieux des Haddâdîn) et Salah Jedid (du plus puissant des clans Matawira à l’époque), avec lesquels il formera en 1960 le noyau d’un comité militaire hostile à l’union avec l’Egypte, ou Mohammed el-Khouli (Haddâdîn), qui sera le chef de son premier “service de renseignements” personnel quand il sera lui-même le chef de l’armée de l’air. En 1958, il épouse Anisseh Makhlouf, d’une famille aisée de la prestigieuse confédération des Haddâdîn. Elle lui donnera cinq enfants et la collaboration fidèle de tout son clan puisque Adnan Makhlouf, son plus proche cousin, est depuis plus de vingt ans le chef de la garde présidentielle.

Quand, confrontés à la double pression des Anglo-Saxons pour un alignement de la Syrie sur le Pacte de Baghdad et des jeunes officiers subalternes pour une politique encore plus indépendante et nationaliste, les dirigeants bourgeois de Damas, soutenus par la “vieille garde” du Baath, s’en remettent à la tutelle de l’Égypte

Al-Bitar, Louai al-Atassi et Nasser en mars 1963.

nassérienne le 12 janvier 1958, les Alaouites comprennent vite qu’ils sont victimes d’un marché de dupes. Rapidement confirmés dans cette opinion par les maladresses de l’administration égyptienne qui les marginalise aussi bien en tant que minorité que dans leurs privilèges de fonction si difficilement acquis, ils entreprennent une série de manoeuvres souterraines pour sortir de l’union qui reçoivent vite l’adhésion de tous les laissés pour compte de l’unité. Le comité militaire clandestin, alors constitué autour de Omrane, Jedid et Assad, va devenir pour presque dix ans le creuset où va s’élaborer la prise du pouvoir par les prétoriens alaouites aux dépens des Sunnites de Damas d’abord, puis des politiciens du Baath et enfin des “aventuristes” de la communauté. Hafez el-Assad et ses fidèles y développent jusqu’au raffinement l’art de l’action clandestine, les vertus de la patience et de la discrétion, l’habileté des manipulations complexes.

Le 28 septembre 1961, un premier coup d’État militaire à Damas prononce la rupture avec Le Caire et rétablit une République bourgeoise dominée par ses éléments traditionnels contre lesquels la réaction égyptienne ne peut qu’être mesurée. Le 8 mars 1963, un second pronunciamento militaire conduit par le capitaine druze Salim Hatoum renverse le régime civil, rappelle les officiers limogés, dont Hafez el-Assad, pendant la période unioniste ou la république “sécessionniste” et remet le pouvoir au parti Baath renforcé par sa prise du pouvoir en Irak un mois plus tôt. L’armée passe cependant sous le contrôle du comité militaire animé par les Alaouites. Devenu chef de l’Armée de l’Air, Assad y met sur pied, dès 1963 et dans la plus stricte illégalité, un service de renseignements efficace relayé dès 1965 au niveau de l’action par une milice au statut ambigu, les Détachements de Défense (saraya ad-difaa) qu’il confie à son frère Rifaat, passé en 1962 de l’administration des douanes au service de l’Armée. Le 23 février 1966, un nouveau putsch militaire chasse la vieille garde politique du Baath. Le Chrétien Aflaq et le Sunnite Bitar prennent le chemin de l’exil, remplacés par l’aile gauchiste du Parti pilotée par des militaires populistes sous la direction de Salah Jedid. Ce dernier commet l’erreur des bourgeois damascènes en abandonnant le contrôle de l’armée pour se consacrer à une action politique qu’il veut  résolument socialiste et nationaliste sans référence réelle aux intérêts particuliers de sa communauté. Hafez el-Assad devient ministre de la Défense et asseoit son emprise sur l’Armée, laissant son rival s’user en projets généreux et utopiques, sans omettre de saisir toute occasion de saper subtilement son pouvoir et ses plans. Le 25 février 1969, l’Armée prend le contrôle du pays et, sans chasser Salah Jedid, l’oblige à mettre un terme à ses expériences progressistes devenues impopulaires et à son monopole sur les décisions politiques en rappelant aux affaires des membres de l’establishment traditionnel ainsi que des ténors de diverses formations politiques. Jouant sur ce pluralisme qu’il a suscité, Hafez el-Assad, sans apparaître personnellement, fait prononcer le 12 novembre 1970 la destitution de Jedid, l’arrestation des officiers qui lui sont encore hostiles et prend enfin le contrôle de l’État qui lui sera officiellement confié début 1971 par son accession à la Présidence largement plébiscitée.

 Notes

[1] En 1994, la Syrie compte environ 13 millions d’habitants. Les minorités non sunnites et/ou non arabes représentent environ 35% de la population (extrapolations selon la méthode préconisée par Seurat, 1980:92): Alaouites (12%), Chrétiens de diverses obédiences (7%), Kurdes (6%), Druzes (5%), Arméniens (3%), Divers (Juifs, Tcherkesses, Assyriens, etc…environ 2%).

[2] “La guerre sainte est légitime…contre ces sectateurs du sens caché, plus infidèles que les Chrétiens et les Juifs, plus infidèles que les idôlatres, qui ont fait plus de mal à la religion que les Francs…”. (Cité par Pipes 1989:434.)

[3] Si l’on prend cette évolution en considération, les controverses entre Perthes (1992:105-113) et Landis (1993:143-151) ou entre Pipes (1989:429-450) et Sadowsky (1988:168), que l’auteur n’a ni vocation ni surtout autorité à trancher, peuvent apparaître comme la vision d’un même phénomène selon deux perspectives différentes.

[4] D’où le nom d’Alaouites qui leur a été donné par les Sunnites (‘Alawiyyîn, partisans de Ali); comme il a été donné, sans qu’il y ait aucun lien entre eux, à l’actuelle dynastie filalienne marocaine qui revendique sa descendance au Prophète via Abdallah Kamil, l’un des arrière petit fils de Ali et Fatima, qui serait venu s’installer au Tafilalet. Selon les périodes, les Alaouites de Syrie se désignent eux-mêmes sous le nom d’Alaouites quand ils souhaitent entretenir la confusion sur leur appartenance à l’Islam chiite ou sous celui de Nosaïris quand ils entendent être clairement distingués des Musulmans.

[5] Jusqu’aux années 60, les familles aisées des grandes villes de Syrie et du Liban “embauchaient” comme bonnes à tout faire des fillettes alaouites dès l’âge de huit ou dix ans. L’enfant étant mineur, une somme forfaitaire était versée , au titre de sa rémunération et pour solde de tout compte, au père ou au représentant légal qui abandonnait de facto tout élément de puissance parentale au profit de l’employeur. Prise en charge, mais non rémunérée, par la famille d’accueil, l’enfant entrait alors dans une vie de quasi-esclavage. La mémoire collective de cette pratique séculaire courante, que l’on se garde bien d’évoquer aujourd’hui, a pesé extrêmement lourd dans les formes de l’établissement du pouvoir alaouite en Syrie et dans son comportement au Liban.

[6] La taqiya (aussi connue sous le nom persan de ketman) est, très grossièrement, la faculté laissée au croyant de dissimuler son appartenance ainsi que de mentir ou de ne pas tenir ses engagements pour protéger la collectivité ou sa propre personne en tant que membre de la communauté.

[7] Voir carte

[8] Littéralement, “ceux qui habitent le jurd (zone de la montagne où rien ne pousse)”. De fait, avec la cession du Sandjak, cette confédération s’est trouvée pratiquement réduite en territoire syrien à sa composante Kalbiyyeh sous le nom desquels on la désigne usuellement..

[9] Une légende tenace veut que Hafez el-Assad se rattache au clan Noumeïtila de la confédération des Matawira, sans doute parce que ces derniers ont été les premiers de la communauté à investir les circuits de pouvoir en Syrie et qu’il était alors inconcevable qu’un Kalbiyyeh pût avoir des prétentions à ce sujet. On remarque aussi que Qardaha, village situé à l’extrémité sud du territoire des Jurûd, à quelques kilomètres de Matwa, est limitrophe du territoire des Matawiras. La même confusion s’attache à d’autres responsables actuels du régime (Mohammed el-Khouli, Ali Aslan). Voir sur ce point Le Gac (1991:78-79).

[10] Sur le passage d’un référentiel de solidarité à l’autre, voir Khalaf (1993:178-194)

[11] Il convient de noter que de 1946 à 1958 , sous la pression des diplomaties anglo-saxonnes pour la constitution d’un Pacte anti-soviétique ancré à Baghdad et pour la protection des accès aux ressources pétrolières, le Moyen Orient était dominé par les faits séoudite et hachémite. L’édification d’un grand “Royaume arabe” était encore un mythe vivace et la seule alternative offerte était le ralliement, à partir de 1952, au panarabisme nassérien peu sensible aux intérêts minoritaires.

[12] Plusieurs auteurs cités par Pipes (1989:429) font allusion à des réunions “secrètes” tenues dans les années 60 entre responsables civils, militaires et religieux de la communauté pour mettre au point une stratégie clandestine de prise et de gestion du pouvoir organisée dans ses moindres détails. L’impartialité de ces auteurs -quand ils ne se réfugient pas dans l’anonymat – est cependant sujette à caution et ils n’apportent guère d’éléments incontestables permettant d’étayer l’idée d’une démarche aussi élaborée.

[13] Les quatre grandes confédérations alaouites se partagent en “shamsites” (Haddâdîn, Khayyâtîn) et en “Qamarites” (Jurûd, Matawira) suivant des considérations subtiles sur l’importance religieuse respective qu’ils accordent au Soleil (shams) et à la Lune (qamar). Lors de sa brève existence sous le mandat français, l’État des Alaouites s’était doté d’un drapeau représentant un soleil flamboyant sur fond blanc, témoignant à la fois une distance par rapport aux couleurs et symboles traditionnels de l’Islam et la dominance des confédérations du sud.

dimanche, 22 janvier 2012

L'histoire serait-elle impartiale ?...

L'histoire serait-elle impartiale ?...

Nous reproduisons ci-dessous l'éditorial de Dominique Venner publié dans le dernier numéro de la Nouvelle Revue d'Histoire (n°58, janvier - février 2012) au manichéisme qui sévit actuellement dans la lecture de l'histoire.

 

L'histoire serait-elle impartiale ?

200_Venner.jpgPour tous ceux qui avaient des raisons de combattre la Collaboration, celle-ci fut détestable.  Et de fait, ses aspects haïssables n’ont pas manqué. Pourtant, du côté français, mais aussi du côté allemand, des hommes d’honneur et de foi se sont engagés dans cette voie qu’ils croyaient juste et que l’histoire a condamné. Le plus souvent, ils ont payé leurs illusions au prix fort. Non seulement ils y ont fréquemment perdu la vie, leur liberté et leur existence sociale, mais plus encore la possibilité de faire valoir leurs raisons. Morts ou survivants, il leur fallait endurer une réprobation générale à l’égard d’un engagement réputé ignoble et devenu incompréhensible, L’interprétation imposée par la victoire de leurs adversaires triomphants était à la fois totale et totalitaire (1). En d’autres termes, l’histoire écrite par les vainqueurs impose un manichéisme absolu entre eux-mêmes qui sont associés au Bien, et les vaincus, devenus incarnation du Mal à tout jamais.

Il en est toujours ainsi après une guerre de religions. Et la Seconde Guerre mondiale fut une guerre de religions. Les vaincus perdirent d’un seul coup la possibilité d’être compris. Ce qui les avait justifiés quand ils portaient encore les armes, soudain s’est évanoui, remplacé par le verdict sans appel d’un procès jugé d’avance, où les inquisiteurs triomphants jouissaient du pouvoir de les transformer en d’indicibles criminels pour l’éternité ou presque. Oui, je dis bien l’éternité !

L’empereur Julien, qui pourtant ne fit jamais couler le sang pour la cause qu’il croyait juste, se voit aujourd’hui encore qualifié d’Apostat par la mémoire collective imposée par ses adversaires victorieux. Rien ne sert d’expliquer que cet attribut est aussi calomnieux que scandaleux. Calomnieux, puisque jamais Julien n’adopta la nouvelle religion étrangère contre laquelle il éleva la protestation de sa fidélité. Il ne fut donc pas « apostat », mais fidèle. Si l’on réfléchit un instant, l’attribut dont on continue de l’affubler est également scandaleux. Dans notre monde européen, libre en principe de tout interdit religieux, l’apostasie est en effet une sentence criminelle d’un autre âge, impliquant une condamnation pour l’éternité. En dépit du temps écoulé et des travaux de réhabilitation des historiens, elle a cependant persisté (2).

9782857047841FS.gifPar ce détour, je ne me suis pas éloigné de ma réflexion initiale. L’exemple de l’opprobre attachée au nom de l’empereur Julien, disparu depuis plus de quinze siècles, attire l’attention sur l’écriture de l’histoire après un conflit ayant mobilisé les passions à l’extrême et dont les vainqueurs ont l’exclusivité de la parole publique. Ce que j’ai dit de l’empereur Julien pourrait l’être aussi, bien que de façon plus limitée, pour le grand personnage que fut le Connétable de Bourbon, à tout jamais qualifié de « traître » par une mémoire française qui se confond avec celle de l’État. En son temps, la révolte du Connétable contre François Ier et sa mère qui l’avaient grugé, fut comprise par les contemporains. Le droit féodal et le principe de l’engagement réciproque la justifiaient. Rien de cela ne fut plus admis quand s’imposa plus tard l’idée nouvelle de la nation et de la « trahison » postérieure à 1792 ou 1870.

Nous voici revenus au jugement manichéen que l’histoire inflige aux acteurs des années de l’Occupation. Par deux autres exemples, j’ai montré ce qu’il y a d’incertain dans le jugement historique. Autrement dit, quand un vaincu, devant les fusils qui vont le tuer, s’écrie : « L’Histoire jugera ! », il se remonte le moral au prix d’une chimère. L’histoire n’est jamais un tribunal impartial. Elle est toujours écrite par les vainqueurs. Il arrive cependant qu’une défaite ultérieure des anciens vainqueurs, une défaite « historique », c’est-à-dire sans appel, accorde une revanche inattendue aux vaincus. Il en a été ainsi en Russie pour les Blancs, réhabilité par l’effondrement absolu du système qu’avaient édifié les Rouges après 1917.

Dominique Venner (La Nouvelle Revue d'Histoire n°, janvier-février 2012)

Notes

1. Totalitaire : qui s’impose à tous et en toute chose, pénétrant la vie privée au même titre que le vie publique.

2. Grand historien récemment disparu, Lucien Jerphagnon, chrétien lui-même, s’indignait de l’éternisation de la condamnation posthume portée contre le jeune empereur auquel il consacra une captivante et riche biographie, Julien, dit l’Apostat (Tallandier, 2008).

Dominique VENNER: Is de geschiedenis werkelijk onpartijdig… ?

Dominique VENNER:

Is de geschiedenis werkelijk onpartijdig… ?

Hieronder vindt u het editoriaal van Dominique Venner in het laatste nummer van La Nouvelle Revue d'Histoire (nr. 58, januari - februari 2012) over het manicheïsme dat tegenwoordig heerst in de manier waarop men de geschiedenis uitlegt.

Landsknechte.jpgVoor hen die goede redenen hadden om de collaboratie te bevechten, was deze verwerpelijk. Het heeft de collaboratie inderdaad niet aan verfoeibare aspecten ontbroken. Niettemin hebben zich zowel aan Franse als aan Duitse zijde mensen in eer en geweten ingezet voor deze weg, waarvan zij dachten dat hij de juiste was, en die achteraf door de geschiedenis werd veroordeeld. Heel vaak hebben ze hun illusies cash betaald. Niet enkel hebben ze er vaak het leven bij gelaten, of hun vrijheid en hun sociaal bestaan verloren, maar meer nog bleven ze verstoken van de mogelijkheid om hun beweegredenen te duiden. Zowel de overledenen als de overlevenden werden blootgesteld aan de algemene veroordeling van een engagement dat als weerzinwekkend werd afgeschilderd en dat onbegrijpelijk was geworden. De interpretatie die door de overwinning van hun zegevierende tegenstanders werd opgelegd was tegelijkertijd totaal en totalitair (1). Met andere woorden, de geschiedenis, die door de overwinnaars wordt geschreven, legt een absoluut manicheïsme op tussen deze laatsten enerzijds, die geassocieerd worden met het Goede, en de overwonnenen anderzijds, die tot in de eeuwigheid het Kwade belichamen.

Zo gaat het altijd na een godsdienstoorlog. En de Tweede Wereldoorlog was wel degelijk een godsdienstoorlog. De overwonnenen verloren in één klap de mogelijkheid om begrepen te worden. Wat hen rechtvaardigde toen ze nog wapens droegen, verdween in één klap en werd vervangen door een verdict van een proces zonder beroepsmogelijkheid, waarvan de uitkomst op voorhand vaststond, met triomferende inquisiteurs die genoten van de macht die hen in staat stelde hun tegenstanders voor de eeuwigheid – of zo goed als - te veranderen in uitgespuwde criminelen. Ja, ik zeg wel degelijk “voor de eeuwigheid”!

Keizer Julianus, die nochtans nooit bloed liet vloeien voor een zaak die hij als de juiste aanzag, wordt vandaag nog steeds uitgemaakt voor “afvallige” door het collectieve geheugen dat werd opgelegd door zijn zegevierende tegenstanders. Uitleggen dat dit predikaat even lasterlijk als schandalig is, heeft weinig zin. Lasterlijk, omdat Julianus zich nooit bekeerde tot de vreemde nieuwe religie waartegen hij uit trouw protesteerde. Hij was dus niet “afvallig”, maar trouw. Wanneer men wat verder nadenkt, beseft men dat de bijnaam waarmee men hem bedenkt ook schandalig is. In onze Europese wereld, die in principe vrij is van religieuze verboden, is afvalligheid een crimineel vergrijp dat dateert uit een ander tijdperk en eeuwige verdoemenis met zich meebrengt. Ondanks het vervliegen van de tijd en de rehabilitatie door historici blijft deze desondanks aan hem kleven (2).

Ik ben langs deze omweg niet afgeweken van mijn initiële bedenking. Het voorbeeld van de schandvlek die kleeft aan keizer Julianus, die meer dan vijftien eeuwen geleden gestorven is, vestigt de aandacht op de geschiedschrijving na een conflict dat de emoties tot in het extreme heeft beroerd en waarvan de overwinnaars over de exclusiviteit van het publieke woord beschikken. Wat ik geschreven heb over keizer Julianus geldt evenzeer, zij het in beperktere mate, voor de Konstabel van Bourbon, die voor altijd het stigma van « verrader » kreeg opgekleefd door een Frans geheugen dat zichzelf verwart met het geheugen van de staat. Indertijd kon de opstand van de Konstabel tegen Frans I en diens moeder, die hem geruïneerd hadden, op begrip rekenen bij zijn tijdgenoten. Het feodale recht en het principe van de wederzijdse verbintenis rechtvaardigden deze opstand. Dit verdween toen later de nieuwe idee van de natie en van het “verraad” na 1792 of 1870 ingang vond.

Laat ons nu terugkeren naar het manicheïstische oordeel dat de geschiedenis velt over de actoren van de collaboratiejaren. Met twee voorbeelden heb ik de onzekerheden in het historische oordeel aangetoond. Een overwonnene maakt zich dus illusies, wanneer hij voor het vuurpeloton uitroept dat de geschiedenis wel zal oordelen. De geschiedenis is nooit een onpartijdige rechtbank. Zij wordt altijd geschreven door de overwinnaars. Het gebeurt evenwel dat een latere nederlaag van de vroegere overwinnaars, een « historische » nederlaag, namelijk ééntje zonder mogelijkheid om ze ongedaan te maken, uiteindelijk toch nog onvoorzien gelijk geeft aan de vroegere overwonnenen. Zo is het bijvoorbeeld in Rusland gelopen met de Witten, die door de volledige ineenstorting van het systeem dat door de Roden na 1917 was opgebouwd, werden gerehabiliteerd.

Dominique Venner (La Nouvelle Revue d'Histoire nr. 58, januari - februari 2012)

Voetnoten :

1. Totalitair: wat zich aan alles en iedereen opdringt, en zowel het openbare als het privé-leven binnendringt.

2. De grote, onlangs overleden historicus Lucien Jerphagnon, die zelf christen is, was verontwaardigd over de vereeuwiging van de postume veroordeling van de jonge keizer, aan wie hij een boeiende en rijke biografie heeft gewijd: Julien, dit l’Apostat (Tallandier, 2008).

vendredi, 20 janvier 2012

Het begrip "Querfront"

Het begrip "Querfront"

Ex: http://vrijenationalisten.blogspot.com/

Een historische beschouwing
 
Binnen de beweging vindt momenteel een hevige discussie plaats omtrent het begrip “Querfront”. Deze discussie is onder andere in gang gezet doordat het autonome deel van de beweging met Palestinasjaals, antikapitalistische leuzen en Ché Guevara shirts op een demonstratie verscheen. Sindsdien wordt het begrip te pas en (nog vaker) te onpas gebruikt. De poging om bepaalde revolutionaire symboliek, stijlen en taal- en kledinggebruik over te nemen door autonome activisten, van diverse politieke kleuren, leidt binnen de beweging maar al te vaak tot onzekerheid en twijfel. Men heeft moeite deze nieuwe “subculturele uitingen” te duiden wat betreft theorie en terminologie. Vaak volgt in dit verband de gebruikelijke verwijzing naar een vermeende “Querfront strategie” van militante anti systeemkrachten of van “Nationaal Bolsjewistische” theoretici.
 
Of en in hoeverre het begrip “Querfront” inderdaad geschikt is om het huidige proces van het in toenemende mate vervagen van grenzen tussen “links” en “rechts” nauwkeurig te beschrijven, mag evenwel ten zeerste worden betwijfeld. Ten eerste is het begrip afkomstig uit een specifieke historische context, die niet zonder meer op de huidige verhoudingen van toepassing is. Ten tweede suggereert het een innerlijke samenhang zowel qua inhoud als qua concept, die op die wijze noch in het heden bestaat en noch in het verleden bestond.
 
Het begrip “Querfront” - resp. “Querfront strategie” - dook tijdens het politiek-ideologische debat in de Weimar republiek voor de eerste keer op. Dit was in het begin van de jaren 30 tegen de achtergrond van de in verregaande mate autoritair regerende “Präsidial regimes” (door de Rijkspresident van bovenaf benoemde en met behulp van speciale noodwetgeving – Notstandgesetze – regerende reactionaire minderheidskabinetten). Geen enkele van de tussen maart 1930 – januari 1933 regerende Rijkskanseliers (Heinrich Brüning, Franz von Papen en Kurt von Schleicher) konden steunen op een parlementaire meerderheid of op een brede maatschappelijke basis. Weliswaar juichten de diverse fracties – van de Nationaal-Conservatieven tot diep in het burgerlijke kamp – de onoverzienbare uitholling van de parlementaire instituties toe. Over consistente politieke concepten of strategieën beschikten al deze groeperingen echter niet. Met name de door de uiterst reactionaire kanselier Von Papen gevolgde onvoorwaardelijk ondernemers- en Junkervriendelijke koers bleek niet in staat om het Nationaal-Conservatieve spectrum te kunnen verenigen. Het “kabinet der baronnen” (het reactionaire noodkabinet – Von Papen) leed dan ook al na slechts vijf maanden schipbreuk in november 1932 (de legendarische BVG-staking gaf haar het laatste zetje).
 
De opvolger van Von Papen als kanselier- Rijksweergeneraal Kurt von Schleicher- was er daarom veel aan gelegen om een bredere maatschappelijke en politieke ondersteuning voor zijn presidentieel regime te bewerkstelligen. In deze situatie groeide het idee van een “Quer”, dwarsliggend ten opzichte van de ideologische scheidslijn van de traditionele politieke partijen. Een bondgenootschap, bestaande uit de Reichswehr, de vakbonden en de linkervleugel van de NSDAP. Dit eventuele bondgenootschap groeide gedurende een korte periode uit tot een serieuze politieke optie. De verschillende ideeën en verwachtingen, die de diverse propagandisten van het “Querfront” met dit concept associeerden, lagen evenwel ten dele aanzienlijk uiteen.
 
Op theoretisch-ideologisch niveau was het “Querfront” in toonaangevende mate ontwikkeld door vertegenwoordigers van de Nationaal Revolutionaire TAT-kring en door hen in talrijke publicaties, zoals in de “TAT” en in de “Tägliche Rundschau”, geformuleerd. Door middel van de heerschappij van Von Schleicher hoopten de auteurs te komen tot de definitieve afschaffing van de Weimar republiek en tot beslissende stappen in de richting van een op de “volkswil” gebaseerde autoritaire staat.
 
De politieke stellingnames van Von Schleicher leken inderdaad op talrijke punten met die van de TAT-kring overeen te komen. Al gedurende de Eerste Wereldoorlog had de generaal zich ervoor sterk gemaakt om sleutelindustrieën aan een strikte controle van staatswege te onderwerpen, oorlogswinsten zwaar te belasten en prijsstabilisaties desnoods met behulp van bepaalde vormen van dwangbestuur te realiseren. Ook als Rijkskanselier stond hij voor een meer nadrukkelijke verdediging van de belangen van de staat tegenover de industrie en overwoog hij bovendien om tot gedeeltelijke nationalisaties over te gaan.
 
De ideeën van Von Schleicher hadden echter in tegenstelling tot die van de TAT-kring niet tot doel een nieuwe staatsvorm te scheppen en een vorm van het Nationale Socialisme door te doen breken. Veeleer was het denken en handelen van de Rijkskanselier gevormd door pragmatische militaire categorieën. Voor alles ging het er Von Schleicher om, om het scheppen van een sociale massabasis voor zijn presidentieel regime (dat op lange termijn ten minste gedeeltelijke wezenskenmerken van een Bonapartistische militaire dictatuur zou hebben gehad).
 
Inderdaad gingen er in de herfst van 1932 zowel binnen de Allgemeine Deutsche Gewerkschaftsbund (ADGB) alsook binnen de linkervleugel van de NSDAP steeds meer stemmen op, die een deelname aan een eventueel “Querfront” niet langer uitsloten. Zo hadden al sinds het begin van de 30’er jaren Nationaal-Corporatistische tendensen in toenemende mate binnen de ADGB voet aan de grond gekregen, terwijl tegelijkertijd het vakbondsinterne debat met betrekking tot de razendsnel groeiende Nationaal-Socialistische beweging grotendeels uitbleef.
 
Bovendien werd zowel binnen de bij de ADGB aangesloten afzonderlijke vakbonden - met het oog op de dramatische stijgende werkloosheid - in toenemende mate de roep naar een werkverschaffingprogramma van staatswege luider. Dit zorgde voor aanzienlijke conflicten met de leiding van de SPD. De traditioneel nauwe band tussen de vakbeweging ener- en de Sociaal-Democratie anderzijds was zodoende dat Gregor Strasser- fractievoorzitter van de NSDAP in de Rijksdag en de belichaming van de antikapitalistische vleugel binnen de partij- er al in mei 1932 in een opmerkelijke redevoering in de Rijksdag een economisch urgentieprogramma over ontvouwde. Dit kwam op talrijke punten zeer sterk overeen met het werkverschaffingprogramma van de vakbeweging.
 
Gedurende de zomer en herfst van 1932 vonden er een reeks van verkennende voorbesprekingen plaats tussen de ADGB leiding ener- en de Rijksregering anderzijds teneinde alle opties van een “regering van alle volkskrachten”- met inbegrip van de NSDAP - in kaart te brengen. Gregor Strasser had op zijn beurt officiële besprekingen met zowel Von Schleicher als ook met de leider van de (Sociaal-Democratische) Reichsbanner. Met de leiding van de ADGB stond hij in indirect contact. Of er ook nog rechtstreekse onderhandelingen - betreffende de vorming van een eventueel “Querfront”- tussen Von Schleicher, vakbondsleiders en Nationaal-Socialistische economen plaatsvond, is tot op heden nog altijd niet volledig duidelijk.
 
Vanaf eind augustus 1932 beschouwden de toenmalige politieke waarnemers de vorming van een kabinet bestaande uit Von Schleicher, Strasser en Leipart (ADGB-voorzitter) zeer zeker als een serieuze politieke mogelijkheid. Toen Von Schleicher begin december 1932 tot Rijkskanselier werd benoemd, was het concept van een “Querfront” reeds door de feiten ingehaald. Binnen de NSDAP bleek Strasser voor zijn concept onvoldoende steun te kunnen verwerven. Op 8 december trok hij daaruit zijn conclusies en trad af als fractievoorzitter. Ook al zijn andere partijfuncties legde hij hierop neer.
 
Ook de vakbeweging schrok in laatste instantie er voor terug om een dusdanig ondubbelzinnige positie in te nemen ten gunste van Von Schleicher's presidentieel regime. Dit te meer omdat de SPD leiding immense druk uitoefende op de leiding van de ADGB. De ambivalente houding van de vakbeweging tegenover de Nationaal-Socialistische beweging bleef evenwel bestaan. Het kabinet Von Schleicher, op dat moment totaal geïsoleerd, hield nog geen twee maanden stand. Op 30 januari 1933 werd Adolf Hitler tot Rijkskanselier benoemd. Eerst nog in een coalitiekabinet met de Duits Nationalen en met Von Papen als vice-kanselier. Drie maanden later, op 1 mei 1933, ondersteunde de ADGB de oproep van het Nationaal-Socialistische regime voor de “Tag der nationalen Arbeit” en marcheerde tezamen met alle Nationale krachten op straat. Zij waren in de overtuiging dat ook in het nieuwe Duitsland de vakbeweging een organisch onderdeel van het geheel zou zijn. Reeds de volgende dag hield de ADGB op te bestaan en werd in zijn totaliteit overgeheveld naar het nieuw gevormde Deutsche Arbeitsfront (DAF). Dit was de uiterste consequentie van het Nationaal-Corporatisme.
                                                          
Personen:
 
Strasser, Gregor (1892–1934)

1921 toetreding tot de NSDAP, gouwleider Niederbayern, 1924-1932 lid van de Rijksdag, 1926-1930 propagandaleider, 1932 afgetreden. Tijdens de “Röhmputsch”  vermoord.
 
Schleicher, Kurt von (1882-1934)

Reichswehr, generaal, Rijkskanselier; dec. 1932 – jan. 1933. Tijdens de “Röhmputsch”  vermoord.
 
Papen, Franz von (1879-1969)

Politicus Zentrumpartei (kath.), 1932 Rijkskanselier, speelde 1933 cruciale rol bij de benoeming van A. Hitler tot Rijkskanselier, 1933/34 vice-kanselier, 1933-44 ambassadeur in Wenen en Ankara.
 
Brüning, Heinrich (1875-1970)

Politicus Zentrumpartei, 1930-1932 Rijkskanselier, bijnaam de “Hungerkanzler”.

Geraadpleegde literatuur:

– Breuer, Stefan
   Ordnungen der Ungleichheit – die deutsche Rechte im Widerstreit ihrer ideen 1871-
   1945

   Darmstadt 2001

– Breuer, Stefan
   Anatomie der konservativen Revolution
   Darmstadt 1995

– Schildt, Axel
   Militärische Ratio und integration der Gewerkschaften: Zur querfrontkonzeption
   der Reichswehrführung am Ende der Weimar Republiek

   In: Richard Saage (hg): Solidargeimeinschaft und klassenkampf. Frankf. /m. 1986
   p. 346-364



Met dank aan de kameraden van NSA/ANS

 

lundi, 16 janvier 2012

NRH: les intellectuels et la gauche dans la collaboration

Le nouveau numéro de la NRH :

LES INTELLECTUELS ET LA GAUCHE DANS LA COLLABORATION

dossier-581.jpgPourquoi les années 40 continuent-elles de fasciner à ce point ? Il faut sans doute tenir compte de leur présence récurrente dans les médias. Mais on peut penser aussi que pèse inconsciemment dans les mémoires le concentré chronologique de ces années-là. D’un jour à l’autre, la vision de la veille était bouleversée par le mouvement des armées en Russie ou en Asie. Dès que l’on examine d’un peu près le destin des acteurs français, ce qui frappe c’est à quel point il était imprévisible. Qui, en 1938, aurait imaginé le destin ultérieur du maréchal Pétain, celui de Pierre Laval, celui de Marcel Déat, celui de Jacques Doriot et de tant d’autres ? Et parmi ces destins, celui des intellectuels et des hommes de gauche engagés dans la Collaboration est certainement ce qui déconcerte le plus. Mais c’est une réalité en grande partie masquée. Le dossier que nous avons réalisé vise à révéler tout ce pan occulté de la période.

 

Au cours d’un entretien recueilli par Pauline Lecomte, Dominique Venner, auteur d’une Histoire de la Collaboration réputée, trace les contours réels de cette histoire qui ne se confond pas avec celle de Vichy (p. 34). Côté allemand, l’acteur politique principal était Otto Abetz. Charles Vaugeois en brosse le portrait réel et souligne ses intentions méconnues (p. 38). Côté français, on l’ignore souvent, la Collaboration s’est principalement nourrie de la gauche pacifiste et socialiste, ce que montre ici Francis Bergeron (p. 40). Le rôle de l’intelligentsia fut également prépondérant, favorisé par un acteur allemand trop oublié, Karl Epting, l’un des rares admirateurs germaniques de Céline (p. 44). Dans ce dossier, nous ne pouvions pas ignorer le personnage capital et fascinant que fut Drieu la Rochelle, ce que fait Julien Hervier, l’universitaire le plus averti à son sujet (p. 46). C’est un destin tout différent et très original que révèle Alain de Benoist en traçant le portrait de Georges Soulès, futur René Abellio (p. 50). Après quoi Antoine Baudoin propose un impressionnant Dictionnaire des nombreux hommes politiques de gauche engagés dans la Collaboration (p. 53). Et pour conclure, Philippe d’Hugues brosse un tableau très complet de ce que fut la scène littéraire au cours d’années qui ne furent pas noires pour tous (p. 58).

jeudi, 12 janvier 2012

Mithra-Phanes: il dio splendente

mithra.jpg

Mithra-Phanes: il dio splendente

Alcune osservazioni sui rapporti fra mithraismo romano e orfismo greco

 

Autore:

 

Ex: http://www.centrostudilaruna.it/

Le iscrizioni mitriache in lingua greca

Nel 1931, alle falde dell’Aventino, in via della Marmorata, presso l’arco di S. Lazzaro, fu scoperto un gruppo d’iscrizioni in lingua greca, forse appartenenti a un mitreo da porsi in relazione col vicino Emporio che, in età imperiale romana, era frequentato da mercanti stranieri e da schiavi di lingua greca (1). Fra queste iscrizioni, ve n’è una che richiama la mia attenzione per i significati di religiosità misterica che ne emergono sulla connessione fra mithraismo romano di età imperiale e orfismo.

Dìi Elìo Mitra

Phàneti

ierèus kài patèr

benoùstos sùn tois

uperètais teoù anèteke

Da questa epigrafe si evince che il dio Mithra, in questo centro di culto in Roma, nella prima metà del II secolo d.C., è assimilato a Zeus e ad Helios, ma anche a Phanes, divinità greca legata alla religiosità orfica (2).

Tale testimonianza di un sincretismo orfico-mitriaco non è isolata; essa si colloca in un complesso di evidenze archeologiche, di rilievo storico-religioso, che vanno esaminate per l’universo di significati simbolici e mitici cui rimandano.

Il rilievo di Modena

Nel rilievo mitriaco conservato nel museo di Modena il giovane Mithra nasce da un uovo in fiamme (3). Il suo corpo è avvolto da un serpente – figura costantemente presente nella tauromachìa – mentre sul suo petto si notano, da sinistra a destra: una testa di leone, l’ariete e il capro, figure dense di significati simbolici ed anche astrologici. L’ariete è stato letto dal Merkelbach come una variante del lupo mentre il capro come una variante del cane, simboli che questo studioso collega rispettivamente al passato e del futuro.

Siamo quindi alla presenza di un’assimilazione di Mithra a Chronos, quale si evince dal rilievo di Emerita (4) e dalle figure leontocefale che compaiono in altri sculture mitriache (5).

La divinità del rilievo di Modena è alata, dal suo capo si dipartono raggi solari, dietro la sua gola si osserva la falce lunare; in una mano regge la folgore e nell’altra uno scettro, simboli universali di sovranità e regalità, ampiamente documentati nella letteratura storico-religiosa.

La divinità alata è racchiusa nello zodiaco, mentre ai quattro angoli si osservano i busti delle divinità eoliche. Lo scettro ha nel rilievo una funzione portante dello zodiaco rappresentato in forma ovale, a indicare che Mithra ha creato e sorregge il mondo, lo scettro avendo una funzione di Axis mundi, di asse portante, a rilevare la funzione cosmica e assiale del dio.

Le zampe di Mithra sono di montone per cui è chiara l’assimilazione di Mithra a Pan. Occorre qui ricordare che in greco antico, oltre al nome del dio Pan, esiste l’aggettivo pan, dalla pronuncia uguale, che significa “tutto”. I due vocaboli non hanno la stessa radice etimologica, ma la medesima sonorità indica che il nome del dio è connesso al senso dell’aggettivo. I piedi di montone stanno a indicare il carattere universale della divinità, la sua valenza di totalità cosmica.

L’aspetto simbolico più interessante, ai fini del rapporto con l’orfismo, è l’uovo in fiamme da cui il dio emerge e che ha originato e messo in moto la volta celeste rappresentata dallo zodiaco. Questo simbolo di Mithra originato dall’uovo si ritrova anche nel rilievo di Vercovicium (6), presso il Vallo di Adriano in Gran Bretagna, dove il dio emerge dall’uovo, dalla sua metà inferiore, mentre la parte superiore dell’uovo cosmico è al di sopra e intorno al dio. Anche in questo caso, dall’uovo cosmico ha origine la volta celeste, come testimonia lo zodiaco raffigurato nella parte superiore dell’uovo. I due solstizi sono raffigurati in alto e in basso, mentre i due equinozi sono ai lati, rappresentando i punti mediani in cui l’equatore celeste incrocia l’eclittica solare, secondo la visione geocentrica di quel tempo e sono i punti astronomici ed astrologici legati e consacrati a Mithra – secondo la testimonianza di Porfirio –  quale dio mediano (teòs mesìtes), secondo quanto ci riferisce Plutarco  (7).

Questo simbolismo ci conduce a quel dio greco che si è originato dall’uovo: Phanes-Eros, la divinità primordiale orfica, della quale ora vogliamo considerare le caratteristiche.

Il simbolo dell’Uovo Cosmico.

Tutta una serie di fonti greche (da Damascio a Proclo, da Ermia ad Achille commentatore di Arato fino all’Inno VI) e le raffigurazioni vascolari, menzionano l’uovo quale simbolo fondamentale dell’orfismo, un simbolo che concerne le origini della nascita del cosmo e che quindi allude ad un mito cosmogonico (8), un simbolo peraltro presente in numerose altre culture tradizionali occidentali e orientali, ma anche delle civiltà pre-colombiane, sì da poter dire che si è alla presenza di un simbolo universale. Tali fonti sono integrabili con le risultanze archeologiche relative all’antica Grecia, con particolare riferimento ai corredi funerari.

In alcune tombe della Beozia è raffigurato Dioniso che reca in mano un uovo a significare non solo l’immortalità, ma anche il valore di resurrezione che assume questo simbolo (9). In alcuni corredi funerari sono stati ritrovati oggetti che riproducono uova col probabile intento di richiamare il significato sacrale di questo simbolo. Pur non avendosi la certezza che tali corredi funerari appartengano a iniziati orfici, tuttavia questo simbolo ha un fondamento rituale connesso al post-mortem, nel senso della rinascita a una nuova vita (10).

Le fonti greche (Plutarco, Damascio, Proclo, Ieronimo, Ellanico, Atenagora, etc.) ci riferiscono che dallo scomporsi dell’uovo si originano il cielo e la terra, che sono le due diverse manifestazioni che simboleggiano, su un piano mitico, i due princìpi ontologici approfonditi dai filosofi neoplatonici nelle loro speculazioni sulle dottrine orfiche; tali princìpi sono le “forme formanti”, gli archetipi creativi del mondo e quindi, in una dimensione primordiale, l’uovo rappresenta il “germe” costitutivo dell’intera manifestazione universale ed è quindi il simbolo della totalità.

Achille, tardo commentatore di Arato (Isagoge ad Arato, Phen.4; fr.70 Kern) riferisce: “la forma che noi diamo allo sfero gli orfici dicono che è simile a quella dell’uovo. Lo stesso modo di essere che ha il guscio nell’uovo, il cielo lo ha nell’universo, e come l’ètere sta attaccato al cielo tutto intorno, così la membrana sta attaccata all’uovo”. L’uovo è visto, pertanto, come una rappresentazione in miniatura del cosmo, che nasce dal “sacrificio” dell’uovo cosmico la cui apertura in due parti, origina il cosmo inteso come ordine universale, con i movimenti dei pianeti, del sole della luna, e delle stelle nel quadro della visione geocentrica.

Il tema del sacrificio primordiale – cioè di un atto di rottura che è, al tempo stesso,  un atto trasformativo, vivificante e salvifico – quale evento cosmogonico,  presenta un carattere universale, comparendo in molteplici  tradizioni religiose orientali e occidentali. Dal “sacrificio” di un caos pre-cosmico, nasce l’ordine cosmico, i suoi movimenti regolari, le orbite dei pianeti, il passaggio del sole attraverso le costellazioni dello zodiaco, che sono, in realtà, rappresentazioni figurate che l’uomo si è formato dei vari gruppi stellari, secondo analogie e somiglianze che l’uomo proietta su di essi. La tauromachìa mitriaca rientra nello stesso ordine d’idee, dal sacrificio del toro primordiale scaturendo la vita cosmica e il suo ordine, come si può osservare dal mantello di Mithra sul quale è raffigurato il cielo stellato e i pianeti, a significare che il dio solare, nell’atto del sacrificio, dà vita e ordine all’universo.

Proclo (in Tim. 30 C-D) nel coniugare aspetti mitologici e aspetti dottrinali, tende quasi a personificare il germe da cui trae vita l’intero cosmo e ci dice che “ come l’essere vivente contiene già distinte tutte quelle caratteristiche che nell’uovo erano in germe” “…..proviene dall’uovo primigenio nel quale è in germe l’essere vivente”. L’uovo è la potenzialità germinale che contiene in nuce tutte le caratteristiche  che si svilupperanno ben distinte nell’essere in crescita, sul piano della manifestazione cosmica.

Damascio a sua volta ci dice: “Poiché Orfeo affermò poi mégas Chronos, il Gran Tempo per mezzo dell’Etere divino formò l’uovo splendente di luce ”(fr.70 Kern).

Siamo quindi in presenza di una formulazione mitica che pone all’origine della vita universale una potenza autocreatrice, un Essere Primordiale dalla cui forza generante si origina il mondo. Il Grande Tempo, Mégas Chronos, forma l’uovo splendente di luce, dalla cui separazione nascono il cielo e la terra.

Aristofane adopera l’espressione “uovo del vento”, espressione conosciuta anche da Aristotele (Hist. Anim.6,2, 559b, 20) e da Luciano (De sacrif. 6) per indicare un principio di vita costituito dalla stessa sostanza aerea che compone il vento quale “soffio di vita”. Tale locuzione serve a indicare la completezza e l’autonomia di un uovo- cioé di un’entità primordiale – che non richiede  apporti esterni per diventare feconda, ma ha già in sé tutta la potenzialità vitale. Nell’uovo, nel germe primordiale sono racchiuse tutte le possibilità di sviluppo che andranno poi a fluire nella manifestazione universale.

Nella scena della tauromachia mitriaca, il mantello di Mithra si gonfia e su di esso compaiono le stelle e i pianeti; quest’aspetto iconografico si spiega ipotizzando che il mito narrava di un “vento cosmico” che si solleva all’atto del sacrificio primordiale. Il sacrificio contiene in sé tutte le potenzialità della manifestazione universale, dalle stelle del mantello divino alla spiga di grano che sorge dalla coda taurina, anche in questo caso il cielo e la terra sono le “forme formanti” della vita universale.

Questa autonoma vitalità dell’Entità primordiale è una potenza generatrice, senza bisogno di alcun apporto esterno, che ha il suo principio vitale nello stesso “soffio” cosmico che lo permea, quel vento di cui parla Aristotele come un carattere essenziale dell’uovo orfico. Siamo quindi in presenza di un evento primordiale e pre-cosmico, nel senso di anteriore all’ordine del kosmos, aspetto questo particolarmente interessante e significativo, su cui avrò modo di ritornare fra poco, a proposito del significato dei miti.

Nella prima filosofia greca, Anassimandro ha presente, nel suo sistema speculativo, un simbolo pressoché identico. Lo ps.Plutarco (A 10 DK, r.11) ci dice che, in conseguenza di un movimento interno che ne determina il dinamismo e la stessa vitalità, dall’inespresso àpeiron (il “senza limite”, il “principio” secondo la lettura di Aristotele) per separazione si origina il gnòmon, il “seme” o “germe”,  generatore del caldo e del freddo, dell’umido e del secco, princìpi costitutivi del reale.

E’ stato giustamente evidenziato che “la somiglianza straordinaria del gnòmon con l’uovo germinato dal Chronos o dalla Nyx della cosmogonia orfica è evidente persino nella strutturazione espressiva che intende esprimere un’autogenerazione e conclude verso una dualità iniziale e creativa” (11).

Secondo la teo-cosmogonia orfica l’uovo è scaturito da un inespresso Chronos principiale, la cui potenza creativa gli Hieròi lògoi ordinano intorno ad Adrastea “colei che fissa le leggi divine”, i tesmòi, i “regolamenti” anteriori all’ordine cosmico, ossia l’elemento pre-formale da cui per oggettivazione scaturiscono i nòmoi, le leggi fissate dalla celeste Adrastea per ordinare il corso della manifestazione universale. Altri frammenti orfici ci dicono che in principio non c’era Chronos ma la Nyx Hieré, la Notte Sacra, la potenza universale inespressa che è chiamata la “Nutrice degli dèi”, “Colei che dà vita agli oracoli” poiché contiene in sé tutto l’essere del mondo. E’ la madre primordiale che Aristofane considera come la generatrice dell’ “Uovo pieno di vento” (fr.1 Kern), quel vento primordiale e pre-cosmico di cui ho parlato poc’anzi. Questa cosmogonia orfica è ampiamente utilizzata da Esiodo e risale probabilmente alle “narrazioni degli antichi mitografi” pre-omerici cui accennano Platone e Aristotele.

Chronos : il Tempo primordiale.

Il Chronos orfico è una figura mitico-divina “che non invecchia, la cui sapienza non perisce” (Proclo, fr.72 Kern). Questa concezione, che trova puntuale riscontro nelle altre fonti greche, esprime il senso di un “Tempo senza tempo”, un “tempo primordiale”, un “tempo a-cronico” simile allo Zervan akarana della tradizione zervanita dell’Iran, raffigurato come un dio androgino che l’ermeneutica filosofica successiva spiegherà come il principio generativo di ogni cosa (12).

L’avere in sé tutte le potenzialità germinative rende questa figura di Chronos un essere androginico che un Atenagora configura come un “Dragone”, sposo di Adrastea-Ananke, al tempo stesso sua “figlia” e sua “moglie”, generatrice dei prototipi da cui scaturiranno i germi costitutivi del cosmo. Non a caso nelle sculture mitriache è presente anche la figura di questo Chronos, raffigurato come un dio dalla testa di leone, un Tempo infinito, origine pre-formale dell’Uovo da cui scaturisce  Phanes, lo Splendente, che dà vita al mondo e ne regge l’ordine.

Phanes, il dio Splendente.

Come abbiamo visto, da questo Chronos che non invecchia, quindi fuori del tempo, vivente in una perenne condizione a-cronica, scaturisce l’Uovo cosmico da cui sorge Phanes, un essere di luce, l’Ekfainò, “colui che porta la luce”, che è sostanziato di luce, un sostantivo che deriva dal verbo fainò, manifestare, far brillare. Pertanto Phanes (o Eros come è chiamato in altre fonti, a indicarne la natura androginica) è non solo colui che splende, lo splendore senza misura (phaos askopon), la “luce improvvisa, tanto splendente dal corpo di Phanes immortale” (fr. 86 Kern) ma anche il “Primo che appare” (fr. 75 Kern), quindi il “Primo vivente” colui che è celebrato come “femmina e padre” (frr. 81 e 98 Kern), essere androginico che da se stesso trae i primigeni elementi creativi del cosmo (13).

La sua natura androginica rivela una capacità autogenerante per cui è posto al centro di un processo cosmogonico in cui si passa dal tempo “fuori del tempo” (Chronos o Nyx) ad una luce splendente da cui scaturisce la vita del cosmo e si originano le numerose articolazioni e differenziazioni della manifestazione universale. Per questo egli è detto anche Protogonos, il “Primo generato”, il Primigenio, il Principio vivente che trae da se stesso l’ordine universale (kosmos) su cui il mondo fonda la propria esistenza (14).

Egli è anzitutto l’archetipo di ogni cosa esistente, che sviluppa da sé tutto il mondo che la sua natura androginica contiene sul piano della potenzialità.

Il Protogonos è sorgente di vitalità e fecondità – e torniamo al simbolo dell’Uovo da cui egli nasce, simbolo che ha anche una valenza di fecondità e di generazione – ed è pure l’artefice, il demiurgo dell’ordine cosmico che ha generato, colui che ha creato la distinzione fra cielo e terra (le due metà dell’Uovo nelle sculture mitriache). Egli è anche il datore di vita, colui che ha creato lo sképtron, il sacro bastone simbolo di autorità spirituale, ma anche asse della manifestazione cosmica, come i rilievi mitriaci chiaramente illustrano (15).

La tensione trasfigurante evocata da questa raffigurazione può essere compresa adeguatamente solo se la si colloca nella prospettiva della misteriosofia orfica volta alla reintegrazione dell’adepto verso l’unità primordiale che, essendo una unità androginica, postula, evidentemente, anche una interiorizzazione dei Misteri di Afrodite, come il Simposio platonico chiaramente dimostra (16), risentendo anche dell’influenza della misteriosofia eleusina.

Mithra-Phanes

Si tratta ora di comprendere su quali basi, per il tramite di quali assonanze il dio Mithra viene assimilato a Phanes e quali implicazioni abbia tale assimilazione sotto il profilo delle mitologia e della cosmogonia mitriaca.

Sappiamo che nell’Avesta Mithra é qualificato come “la prima luce che indora le cime dei monti” (17) e che nel tempio ellenistico di Nemrut-Dagh, in Commagene (Turchia orientale) egli venga assimilato ad Apollo (18). Pur non essendo il sole, egli è una divinità solare nel senso che rappresenta la luce quale manifestazione del sole.

Nel mitraismo romano e nella scena della tauromachìa egli, pur distinto dal sole, ne è un alleato, che compie il sacrificio primordiale per ordine del dio Sole. Nei dipinti e nei rilievi mitriaci che rappresentano il rituale del pasto sacro, Mithra banchetta col sole dopo il compimento del sacrificio e ciò conferma la distinzione e la complementarietà delle due figure divine (19).

La sua natura di divinità solare, luminosa e l’essere protagonista di un sacrificio primordiale dalle valenze cosmogoniche e salvifiche, sono gli elementi che consentono di accomunarlo a Phanes, il dio splendente  che, sorgendo dall’uovo cosmico in fiamme (quindi un uovo in combustione, “sacrificato”) e separando le due metà dell’uovo, crea il cielo e la terra e regge il “mondo” in senso cosmico, così come Mithra, uccidendo il toro primordiale, dà vita e ordine all’universo.

In entrambi i fenomeni religiosi, abbiamo l’affermazione trionfale di una divinità luminosa vivificante, cosmogonica e salvifica, com’è dimostrato sia dall’iscrizione del mitreo di S. Prisca (“et tu servasti eternali sanguine fuso” e tu salvasti anche noi con l’effusione del  sangue eterno” con riferimento alla tauromachìa) sia dall’iconografia di Phanes il cui scettro è l’Axis mundi (20).

In entrambe le spiritualità misteriche abbiamo l’idea – per la verità comune a molte altre tradizioni – di un sacrificio, di un processo di dolorosa trasformazione, di “morte” da cui scaturiscono la vita cosmica e l’ordine cosmico.

Peraltro nei rilievi mitriaci, come già si è visto, compare la figura di Chronos leontocefalo, raffigurazione che rimanda alla cosmogonia orfica, in cui dal Chronos che non invecchia e la cui sapienza non si spegne, da questo “Tempo eterno” scaturisce il germe, l’uovo, che contiene in sé tutte le potenzialità della manifestazione universale e nel quale avviene la combustione (l’uovo in  fiamme) da cui sorge il dio splendente.

Comune al mithraismo e all’orfismo è, in definitiva, l’impronta apollinea, non solo sotto l’aspetto mitologico ed iconografico della luminosità che sostanzia la divinità ma anche sotto l’aspetto sostanziale di una spiritualità nel segno della misura, dell’equilibrio e della compostezza.

Sotto il primo aspetto Mithra è assimilato esplicitamente ad Apollo il cui culto è celebrato da Orfeo sul monte Pangaios secondo un frammento della Bassaridi di Eschilo (21).

Quanto al secondo profilo, Mithra è mesìtes, dio mediano sia nel senso di dio intermediario fra divino e umano (con una funzione analoga, per certi aspetti, a quella di Hermes nella religione greca ufficiale quindi anche psicopompo, guida delle anime nel post-mortem) sia in quello di archetipo della Via Mediana, la via del “giusto mezzo” che riconduce al contatto col proprio centro interiore (non a caso gli sono sacri gli Equinozi in cui il giorno e la notte sono uguali come durata, evocando l’idea di ciò che è equilibrato, misurato), una tipologia spirituale che lo accosta, in parte, alle caratteristiche dell’orfismo, tutto centrato sulla catarsi, sulle discipline di purificazione e non sull’estasi dionisiaca.

Permangono, tuttavia, anche alcune caratteristiche nettamente distinte fra i due fenomeni spirituali; il mitriaco sacrificio del toro non si concilia col rifiuto dei sacrifici cruenti tipico dell’orfismo, così come il consumo della carne nel pasto rituale fra l’Heliodromos e il Pater (rispettivamente 6° e 7° grado mitriaco) quale si evince dai rilievi mitriaci, non si concilia con il vegetarianesimo orfico.

Qui si coglie tutta la peculiarità del mithraismo romano; siamo alla presenza di una formazione religiosa nuova – rispetto al Mithra indoiranico – in cui la teologia e la cosmogonia persiana sono reinterpretate alla luce della religiosità misterica greca e, in particolare, di quella orfica, ben distinta dalla religione olimpica ufficiale. Su questo complesso sincretistico s’innesta il processo di romanizzazione, quale si desume da molteplici elementi (il vino quale bevanda rituale, l’uva, la mela e il pane quali cibi del pasto sacro, il titolo di Pater del massimo grado d’iniziazione); questa religiosità misterica, a differenza dell’orfismo, si struttura in una ben definita organizzazione a sé stante, che si può individuare in molteplici aspetti (i gradi iniziatici, i templi ipogei, i collegia cultorum, le cariche sacerdotali).

Essa ha, sul piano storico-religioso, una sua fisionomia differenziata, nella quale confluiscono elementi vari di altre correnti misteriche (quella orfica, ma anche quella pitagorico-platonica con la dottrina della metempsicosi che sembra fosse insegnata nei sodalizi mitriaci e sulla quale avrò modo di soffermarmi in un successivo intervento), elementi inseriti in una nuova trama di rapporti, in cui ciascuna componente del materiale religioso preesistente si colloca in una nuova trama di rapporti ove assume nuovi significati e nuove funzioni.

L’archetipo orfico del “dio splendente” contribuiva a fecondare – insieme con altri elementi – una nuova e originale creazione di religiosità misterica.

* * *

NOTE
1) L. Moretti, IGUR, 108; CIMRM, I, 479. Cfr. , inoltre, i numerosi contributi sul tema in Mysteria Mithrae (Atti del Seminario Internazionale di Studi Mitriaci,Roma-Ostia 28-31 marzo 1978, Ed. J.Brill, Leiden, 1979, a cura di U.Bianchi).
2) Per le fonti sull’orfismo v. O.Kern, Orphicorum fragmenta, Berolini, 1922; P.Scarpi (a cura di), Le religioni dei Misteri, I, Fondazione Lorenzo Valla-Mondadori, Milano, 2002, pp.349-437 e commento ivi, pp. 627 ss. Sull’orfismo esiste una vasta letteratura. Cfr., in particolare, M. Eliade, Storia delle credenze e delle idee religiose, II, Sansoni, Firenze, 1979, pp.189-210 e bibl. critica ivi, pp.465-466; D. Sabbatucci, Saggi sul misticismo greco, Edizioni dell’Ateeno, Roma, 2^ ed., 1991, pp.85-126, caratterizzato da una prospettiva storicistica volta a cogliere la specificità religiosa dell’orfismo greco. Di particolare interesse – e con una prospettiva ermeneutica molto diversa da quella del Sabbatucci nel senso di una valorizzazione del contenuto “tradizionale” dell’orfismo e quindi della sua comunanza mitologica e cosmogonica con altre tradizioni spirituali orientali e occidentali – è l’ultimo studio di Nuccio D’Anna, Da Orfeo a Pitagora. Dalle estasi arcaiche alle armonie cosmiche, Simmetrìa, Roma, 2011, pp.17-76, ove coglie il rapporto di alterità/complementarietà dell’orfismo con la religione olimpica ufficiale (comparabile col fenomeno dei numerosi yoghi itineranti che circolavano nell’India al tempo della religione vedica ufficiale) nonché i nessi dell’orfismo col pitagorismo. D’Anna definisce l’orfismo come la confluenza e il coronamento delle molteplici correnti della religiosità dell’Ellade dell’età arcaica, richiamandosi all’analisi di Martin Personn Nilsson su cui v., in particolare, pp.17-19, ove l’orfismo si configura come un fenomeno religioso ben definito nei suoi elementi mitologici e rituali, pur non essendo un organismo strutturato su basi rigidamente gerarchiche ma presentandosi come una sorta di organismo fluido. Sui rapporti fra orfismo e pitagorismo e le comuni ascendenze apollinee, cfr. ID., op.cit., pp.148-166.
3) Sul rilievo mitriaco di Modena v. R. Merkelbach, Mitra, Ecig, Genova, 1988, pp.267-368; 391-392.
4) I rilievi mitriaci di Chronos leontocefalo sono numerosi. Cfr. R. Merkelbach, op.cit., pp.264-267; S. Arcella, I Misteri del Sole. Il culto di Mithra nell’Italia antica, Controcorrente, Napoli, 2002, pp.155-158.
5) Sul rilievo di Emerita cfr. R. Merkelbach, op.cit., Fig.77, p. 395, con relativa e analitica didascalia.
6) Sul rilievo di Vercovicium, cfr. ID., op.cit., p.406.
7) Plut., De Iside et Osiride, 46,47; Porph., De antro nymph., 18.
8) Sul significato e le valenze di questo simbolo cfr.N. D’Anna, op.cit., p.57 ss. La letteratura su questo simbolo è limitata. Cfr. fra gli altri, R.Turcan, L’oeuf orphique et les quatre éléments, in Revue de l’Histoire des Religions, 1961, pp.11-23; M.L. West, The Orphic Poems, p.103, ss. che, oltre all’uovo, analizza il significato cosmogonico dei simboli dell’acqua e del tempo di cui si parla nel papiro di Derveni; P.G.Guzzo, Il corvo e l’uovo. Un’ipotesi sciamanica, in Bollettino d’Arte, 67, 1997, pp.123-128.
9) Su queste risultanze archeologiche cfr. A. Bottini, Archeologia della salvezza. L’escatologia greca nelle testimonianze archeologiche, Milano, Longanesi, 1992, pp.64-85.
10) Cfr. N. D’Anna, op.cit., p.58.
11) ID., op. cit., p.60; sulla Nyx ed il suo rapporto “dialettico” con Gea, cfr. D.Sababtucci, op. cit., pp. 95-101.
12) ID., op.cit., p.62 ove analizza l’aspetto dell’androgino. Per le fonti greche sul Chronos orfico, v. Platone, Timeo, 37-d (ove Chronos è considerato come una riproduzione di Aion, il tempo Eterno); Damascio (fr. 54 e fr. 60 Kern); Proclo (fr.72 Kern); Atenagora, Legat. pro Christ. 294 C.
13) Cfr. W.K.C. Guthrie, Orphéé et la religion grecque, Paris, Payot, 1956, 113-120; R. Turcan, Phanes. Lexicon Iconographicum Mythologiae Classicae, Zurich, 1981-98, VII, 1, 1994, pp.363-364.
14) Cfr. N.D’Anna, op.cit., p.64.
15) Sul rilievo di Phanes conservato nel museo di Modena cfr. R. Merkelbach, op. cit., p. 392. Su Phanes Protogonos cfr. U. Bianchi, Aspetti dell’idea di Dio nelle religioni esoteriche dell’antichità, in SMSR, 28, 1957, pp. 115-133; G.Scalera-McClintock, La teogonia di Protogonos nel papiro di Derveni. Un’interpretazione dell’orfismo, in Teologia e Filosofia, II, 1988, pp.139-149.
16) Platone, Simposio, 189d- 192d (Adelphi, Milano, 1992).
17) Avesta, Mithra-Yasht, X, 3-16. Su Mithra quale dio della luce nascente (“natus prima luce”) cfr. S. Arcella, op.cit., 140-143.
18) Sui rilievi e il complesso iconografico di Nemrut-Dagh, cfr. R. Merkelbach, op.cit., pp.69-90.
19) Sul pasto sacro cfr. i rilievi mitriaci e le relative analisi in R. Merkelbach, op.cit., pp. 157-159; S. Arcella, op.cit., pp. 100-103.
20) Sui rinvenimenti epigrafici nel mitreo di S. Prisca in Roma, cfr. A. Epigr., 1941, nn.73-77; 1946, nn. 83-84, 1960, n. 211.
21) Sugli stretti rapporti fra orfismo e apollinismo cfr. N. D’Anna, op.cit. pp.31-56; 148-166 e bibl.ivi.

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mardi, 10 janvier 2012

The Moscow Trials in Historical Context

The Moscow Trials in Historical Context

Kerry Bolton

Ex: http://www.wermodandwermod.com/

Abstract

There is a subject that generally seems to be “no go” among academe: a critical attitude towards Trotsky and a less than slanderous attitude towards his nemesis, Stalin. Submission of papers on the subject is more likely to elicit responses of the type one would expect from outraged Trotskyite diehards than those of a scholarly critique. However, the battle between Trotsky and Stalin is not just one of theoretical interest, as it laid the foundations for outlooks on Russia and strategies in regard to the Cold War. The legacy continues to shape the present era, even after the implosion of the USSR. The following paper is intended to consider the Stalinist allegations against Trotsky et al in the context of history, and how that history continues to unfold.

Introduction

Trotsky had received comparatively good press in the West, especially since World War II, when the wartime alliance with Stalin turned sour. Trotsky has been published by major corporations,[1] and is generally considered the grandfatherly figure of Bolshevism.[2] “Uncle Joe,” on the other hand, was quickly demonized as a tyrant, and the “gallant Soviet Army” that stopped the Germans at Stalingrad was turned into a threat to world freedom, when in the aftermath of World War II the USSR did not prove compliant in regard to US plans for a post-war world order.[3] However, even before the rift, basically from the beginning of the Moscow Trials, Western academics such as Professor John Dewey condemned the proceedings as a brutal travesty. The Moscow Trials are here reconsidered within the context of the historical circumstances and of the judicial system that Trotsky and other defendants had themselves played prominent roles in establishing.

A reconsideration of the Moscow Trials of the defendants Trotsky et al is important for more reasons than the purely academic. Since the scuttling of the USSR and of the Warsaw Pact by a combination of internal betrayal and of subversion undertaken by a myriad of US-based “civil societies” and NGOs backed by the likes of the George Soros network, Freedom House, National Endowment for Democracy, and dozens of other such entities,[4] Russia – after the Yeltsin interregnum of subservience to globalisation –has sought to recreate herself as a power that offers a multipolar rather than a unipolar world. A reborn Russia and the reshaping of a new geopolitical bloc which responds to Russian leadership, is therefore of importance to all those throughout the world who are cynical about the prospect of a “new world order” dominated by “American ideals.” US foreign policy analysts, “statesmen” (sic), opinion moulders, and lobbyists still have nightmares about Stalin and the possibility of a Stalin-type figure arising who will re-establish Russia’s position in the world. For example, Putin, a “strongman” type in Western-liberal eyes at least, has been ambivalent about the role of Stalin in history, such ambivalence, rather than unequivocal rejection, being sufficient to make oligarchs in the USA and Russia herself, nervous. Hence, The Sunday Times, commenting on the Putin phenomena being dangerously reminiscent of Stalinism, stated recently:

Joseph Stalin sent millions to their deaths during his reign of terror, and his name was taboo for decades, but the dictator is a step closer to rehabilitation after Vladimir Putin openly praised his achievements.

The Prime Minister and former KGB agent used an appearance on national television to give credit to Stalin for making the Soviet Union an industrial superpower, and for defeating Hitler in the Second World War.

In a verdict that will be obediently absorbed by a state bureaucracy long used to taking its cue from above, Mr Putin declared that it was “impossible to make a judgment in general” about the man who presided over the Gulag slave camps. His view contrasted sharply with that of President Medvedev, Russia’s nominal leader, who has said that there is no excuse for the terror unleashed by Stalin.

Mr Putin said that he had deliberately included the issue of Stalin’s legacy in a marathon annual question-and-answer programme on live television, because it was being “actively discussed” by Russians.[5]

While The Times’ Halpin commented that Putin nonetheless gave the obligatory comments about the brutality of Stalin’s regime, following a forceful condemnation of Stalin by Medvedev on October 9, 2009, it is worrying nonetheless that Putin could state that positive aspects “undoubtedly existed.” Such comments are the same as if a leading German political figure had stated that some positive aspects of Hitler “undoubtedly existed.” The guilt complex of Stalinist tyranny, having its origins in Trotskyite Stalinophobia, which has been carried over into the present “Cold War II” era of a bastardous mixture of “neo-cons” (i.e., post-Trotskyites) and Soros type globalists, often working in tandem despite their supposed differences,[6] is supposed to keep Russian down in perpetuity. Should Russia rise again, however, the spectre of Stalin is there to frighten the world into adherence to US policy in the same way that the “war on terrorism” is designed to dragoon the world behind the USA. Just as importantly, The Times article commented on Putin’s opposition to the Russian oligarchy, which has been presented by the Western news media as a “human rights issue”:

During the television programme, Mr Putin demonstrated his populist instincts by lashing out at Russia’s billionaire class for their vulgar displays of wealth. His comments came after a scandal in Geneva, when an elderly man was critically injured in an accident after an alleged road race involving the children of wealthy Russians in a Lamborghini and three other sports cars. “The nouveaux riches all of a sudden got rich very quickly, but they cannot manage their wealth without showing it off all the time. Yes, this is our problem,” Mr Putin said.[7]

This all seems lamentably (for the plutocrats) like a replay of what happened after the Bolshevik Revolution when Stalin kicked out Trotsky et al. Under Trotsky, the Bolshevik regime would have eagerly sought foreign capital.[8] It is after all why plutocrats would have had such an interest in ensuring Trotsky’s safe passage back to Russia in time for the Bolshevik coup, after having had a pleasant stay with his family in the USA as a guest of Julius Hammer, and having been comfortably ensconced in an upmarket flat, with a chauffeur at the family’s disposal.[9] In 1923 the omnipresent globalist think tank the Council on Foreign Relations, was warning investors to hurry up and get into Soviet Russia before something went wrong,[10] which it did a few years later. Under Stalin, even Western technicians were not trusted.[11]

Of particular note, however, is that well-placed Russian politicians and academics are still very aware of the globalist apparatus that is working for what is frequently identified in Russia as a “new world order,” and the responsibility Russia has in reasserting herself to lead in reshaping a “multipolar” world contra American hegemony. This influences Russia’s foreign policy, perhaps the most significant manifestation being the BRIC alliance,[12] despite what this writer regards as the very dangerous liaison with China.[13]

What is dismissed as “fringe conspiracy theory” by the superficial and generally “kept” Western news media and academia, is reported and discussed, among the highest echelons of Russian media, politics, military, and intelligentsia, with an analytical methodology that is all but gone from Western journalism and research. For example the Russian geopolitical theorist Alexander Dugin is a well-respected academic who lectures at Moscow State University under the auspices of the Center for Conservative Studies, which is part of the Department of Sociology (International Relations)[14] The subjects discussed by Professor Dugin and his colleagues and students feature the menace of world government and the challenges of globalism to Russian statehood. The movement he inspired, Eurasianism, has many prominent people in Russia and elsewhere.[15]

Perhaps the best indication of Russia’s persistence in remaining resistant to globalist and hegemonic schemes for world re-organization is the information that is published by the Ministry of International Affairs. Despite the disclaimer, the articles and analyses are a far cry from the shallowness of the mainstream news media of the Western world. Articles posted by the Ministry as this paper is written include a cynical consideration of the North African revolutions and the role of “social media;”[16] and an article pointing to the immense socio-economic benefits wrought by the Qaddafi regime, which is now being targeted by revolts “backed by Western intelligence services.”[17] Political analyst Sergei Shashkov theorizes that:

Recent events perfectly fit into the US-invented concept of “manageable chaos” (also known as “controlled instability” theory). Among its authors are: Zbigniew Brzezinski, a Polish American political scientist, Gene Sharp, who wrote From Dictatorship to Democracy, and Steven Mann, whose Chaos Theory and Strategic Thought was published in Washington in 1992, and who was involved in plotting “color revolutions” in some former Soviet republics.[18]

The only place one is going to get that type of analyses in the West is in alternative media sources such as The Foreign Policy Journal or Global Research. What Western government Ministry would have the independence of mind to circulate analyses of this type? Russians have the opportunity to be the most well-informed people in the world in matters that are of real importance. Westerners, on the other hand, do have that essential freedom – to watch US sitcoms and keep abreast of the tittle-tattle of movie stars and pop singers. Clearly, Russia is not readily succumbing to the type of post-Cold War world as envisaged by plutocrats and US hegemonists, expressed by George H W Bush in his hopes for a “new world order” after the demise of the Soviet bloc.[19] Beginning with Putin, Russia has refused to co-operate in the establishment of the “new world order” just as Stalin did not go along with similar schemes intended for the post-World War II era.

The purging of the USSR of Trotskyites and others by Stalin constituted the first significant move against plutocratic aspirations for Russia. The subsequent Russophobia that continues among American foreign policy and other influential circles has an ideological and historical framework arising to a significant extent therefore. The Moscow Trials, and the reaction symbolized by the Dewey Commission, gave primary impetus to a movement that was to metamorphose from Trotskyism to post-Trotskyism and ultimately to the oddly named “neo- conservatism,” and to leading NGOs such as the National Endowment for Democracy. The foundation for the present historical phenomena in regard to Russia was being embryonically shaped even within the Dewey Commission, certain of whose members ended up becoming Cold Warriors.

In the spirit of this legacy, the oligarchs, who were to be unleashed on Russia after the destruction of the USSR, are being upheld by their champions in the West as victims of neo-Stalinism, and their trials are being compared to those of Stalin’s “Moscow Show Trials.” Hence, American Professor Paul Gregory, a Fellow of the Hoover Institution, co-editor of the “Yale-Hoover Series on Stalin, Stalinism, and Cold War,” etc., writes of the trial of oligarch Mikhail Khodorkovsky:

When the history of Russian justice is written fifty years from now, two landmark court cases will stand out: The death sentence of Nikolai Bukharin in his Moscow show trial of March 1938 and the second prison sentence of Mikhail Khodorkovsky expected December 27, 2010. Both processes teach the same object lesson: anyone who crosses the Kremlin will be punished without mercy. There will be no protection in the courts for the innocent, and the guilty verdict and sentence will be already predetermined behind the Kremlin walls. It also does not matter how preposterous or ludicrous the charges. Vladimir Putin was born in 1952, only one year before Stalin’s death. But Stalin’s system of justice was institutionalized and survived Stalin and the collapse of the Soviet Union, for use by apt pupils such as Putin . . . [20]

If Russia continues to take a “wrong turn” (sic) as it is termed by the US foreign policy Establishment,[21] then we can expect the regime to be increasingly demonized by being compared to that of Stalin, just as other regimes ripe for “change,” (such as Milosovic’s Serbia, Saddam’s Iraq and Qaddafi’s Libya) according to the agenda of the globalists, are demonized. John McCain, stated on the Floor of the Senate, speaking of the “New START Treaty” with Russia, that the Khodorkovsky trial indicated that flawed nature of Russia, although McCain admitted that he was “under no illusions” that some of the gains of the oligarch might have been “ill-gotten.”[22] However, to those who do not like the prospect of a renewal of Russia influence, Khodorkovsky is a symbol of the type of Russia they hoped would emerge after the demise of the USSR, and the oligarchs are portrayed as victims of Stalin-like injustice. Old Trot Carl Gershman, the founding president of the Congressionally-funded National Endowment for Democracy, used the Khodorkovsky sentencing as the primary point of condemnation of Russia in his summing up of the world situation frordemocracy in 2010, when stating that:

As 2010 drew to a close, the backsliding accelerated with a flurry of new setbacks—notably the rigged re-sentencing of dissident entrepreneur Mikhail Khodorkovsky in Russia, the brutal repression of the political opposition in Belarus following the December 19 presidential election, and the passage of a spate of repressive new laws in Venezuela, where President Hugo Chavez assumed decree powers.[23]

One can expect “velvet revolutions” to break out in Belarus and Venezuela at any time now, although Russia will obviously take longer to deal with. Hence the vitriol will take on increasingly Cold War proportions, with the accusation of a Stalinist revival being used as prime propaganda material. It is against this background that the legacy of Stalin, including the Moscow Trials for which he is particularly condemned, should be examined.

Background of the Trials

The Moscow Trials comprised three events: The first trial, held in August 1936, involved 16 members of the “Trotskyite-Kamenevite-Zinovievite-Leftist-Counter-Revolutionary Bloc.” The two main defendants were Grigory Zinoviev and Lev Kamenev. The primary accusations against the defendants were that they had, in alliance with Trotsky, been involved in the assassination of Sergey Kirov in 1934, and of plotting to kill Stalin.[24] After confessing to the charges, all were sentenced to death and executed.

The second trial in January 1937 of the “anti-Soviet Trotskyite-Centre” comprised 17 defendants, including Karl Radek, Yuri Piatakov and Grigory Sokolnikov, who were accused of plotting with Trotsky, who was said to be in league with Nazi Germany. Thirteen of the defendants were executed, and the remainder died in labor camps.

The third trial was held in 1938 against the “Bloc of Rights and Trotskyists,” with Bukharin as the chief defendant. They were accused of having planned to assassinate Lenin and Stalin in 1918, and of having plotted to dismember the USSR for the benefit of foreign powers.

These trials have been condemned as “show trials” yet the very openness to foreign journalists and diplomats, as distinct from secret tribunals, is surely an approach that is to be commended rather than condemned. It also indicates the confidence the Soviet authorities had in their charges against the accused, allowing the processes to be subjected to foreign scrutiny and comment.

The world generally has come to know the Moscow Trials as a collective travesty based on torture, threats to families and forced confessions, with the defendants in confused states, declaring their confessions of guilt by rote, as if hypnotised. The trials are considered in every sense modern-day “witch trials.” For example, Prof. Sidney Hook, co-founder of the “Dewey Commission,” cogently expressed the widely held view of the trials many years later that, “The confessions, exacted by threats and torture, physical and psychological, whose precise nature has never been disclosed, consisted largely of alleged ‘conversations about conversations.’”[25] However the opinions of first-hand observers are not unanimous in condemning the methodology of the trials. The US Ambassador to the USSR, himself a lawyer, Joseph E Davies, was to write of the trials in his memoirs published in 1945 (that is, about seven years after the Dewey Commission had supposedly proven the trials to have been a travesty):

At 12 o’clock noon accompanied by Counselor Henderson I went to this trial. Special arrangements were made for tickets for the Diplomatic Corps to have seats. . . . [26] . . . On both sides of the central aisle were rows of seats occupied entirely by different groups of “workers” at each session, with the exception of a few rows in the centre of the hall reserved for correspondents, local and foreign, and for the Diplomatic Corps. The different groups of “workers,” I am advised, were charged with the duty of taking back reports of the trials to their various organizations.[27]

Davies stated that among the foreign press corps were the following representatives: Walter Duranty and Harold Denny from The New York Times, Joe Barnew and Joe Phillips from The New York Herald Tribune, Charlie Nutter or Nick Massock from Associated Press, Norman Deuel and Henry Schapiro from United Press, Jim Brown from International News, and Spencer Williams from The Manchester Guardian. The London Observer, hardly pro-Soviet, opined that: “It is futile to think the trial was staged and the charges trumped up. The Government’s case against the defendants is genuine.”[28] Duranty from The New York Times stated of the 1936 trial of Kamenev, Zinoviev, et al that:

. . . The writer knows beyond doubt that the assassin [of Kirov] was used as an instrument for the needs of political terrorism… No one acquainted with present European politics can fail to realize that, whereas the Soviet government is doing it utmost to maintain peace, there are certain so-called Trotskyist organizations that are trying to cause trouble…[29]

Of Soviet prosecutor Andrei Vyshinsky, Davies opined that: “the prosecutor … conducted the case calmly and generally with admirable moderation.” Especially notable, given the subsequent claims that were made about the allegedly confused, brainwashed appearance and tone of the defendants, Davies observed: “There was nothing unusual in the appearance of the accused. They all appeared well nourished and normal physically.”[30] A delegation of the International Association of Lawyers stated:

We consider the claim that the proceedings were summary and unlawful to be totally unfounded. The accused were given the opportunity of taking counsels.... We hereby categorically declare that the accused were sentenced quite lawfully.[31]

In 1936 the British Labour Member of Parliament, D N Pritt KC, wrote extensively of his observations on the first Moscow Trial. In the lengthy article published in Russia Today, Pritt, after alluding to the apparently good condition of the defendants who, in accord with the observations of Davies, did not appear to have suffered under Soviet detention, wrote:

The first thing that struck me, as an English lawyer, was the almost free-and-easy demeanour of the prisoners. They all looked well; they all got up and spoke, even at length, whenever they wanted to do so (for the matter of that, they strolled out, with a guard, when they wanted to).

The one or two witnesses who were called by the prosecution were cross-examined by the prisoners who were affected by their evidence, with the same freedom as would have been the case in England.

The prisoners voluntarily renounced counsel; they could have had counsel without fee had they wished, but they preferred to dispense with them. And having regard to their pleas of guilty and to their own ability to speak, amounting in most cases to real eloquence, they probably did not suffer by their decision, able as some of my Moscow colleagues are.[32]

Pritt was struck by the informality of the proceedings, and commented on how the defendants could interrupt at will, in what seems to have been a freewheeling debate:

The most striking novelty, perhaps, to an English lawyer, was the easy way in which first one and then another prisoner would intervene in the course of the examination of one of their co-defendants, without any objection from the Court or from the prosecutor, so that one got the impression of a quick and vivid debate between four people, the prosecutor and three prisoners, all talking together, if not actually at the same moment—a method which, whilst impossible with a jury, is certainly conducive to clearing up disputes of fact with some rapidity. [33]

Pritt’s view of Vyshinsky is in accord with that of Davies, stating of the prosecutor: “He spoke with vigour and clarity. He seldom raised his voice. He never ranted, or shouted, or thumped the table. He rarely looked at the public or played for effect.”[34] Pritt stated that the fifteen defendants[35] “spoke without any embarrassment or hindrance.” Such was Pritt’s view of the proceedings that his concluding remark states: “But it is equally clear that the judicature and the prosecuting attorney of USSR have taken at least as great a step towards establishing their reputation among the legal systems of the modern world.”[36]

Although Pritt was a Labour Member of Parliament, and was not a communist party member, he was pro-Soviet. Was he, then, capable of forming an objective, professional opinion? Anecdotal evidence suggests he was. Jeremy Murray-Brown, biographer of the Kenyan leader Jomo Kenyatta, writing to the editor of Commentary in connection with the Moscow Trials, relates that he had had discussions with Pritt in 1970, in the course of which he asked Pritt about the trials:

His reply astonished me. “I thought they were all guilty,” he said, referring to Bukharin and his co-defendants. It was as simple as that; Pritt made no attempt at political justification, but reaffirmed what was for him a matter of clear professional judgment. …In terms of the Soviet Union’s own judicial system, Pritt said, he firmly believed the defendants in the Moscow trials were guilty as charged. It was an argument which came oddly from the man who defended Kenyatta.[37]

Kenyatta, whom Pritt went to Kenya to defend before a British colonial court, had been “evasive” under cross-examination, Pritt stated.[38] Pritt, despite his support for Kenyatta was able to judge the veracity of proceedings regardless of political bias, and had maintained his view of the Moscow trials even in 1970, when it would have been opportune, even among Soviet sympathizers, to conform to the accepted view, including the declarations of Khrushchev. Indeed, Sidney Hook, long since having become a Cold Warrior in the service of the USA, retorted:

In reply to Jeremy Murray-Brown: the significance of D N Pritt’s infamous defense of the infamous Moscow frame-up trials must be appraised in the light of Khrushchev’s revelations of Stalin’s crimes available to the public (outside the Soviet Union) long before Pritt’s avowals to Mr Murray-Brown. Pritt cannot have been unaware of them.[39]

Of course Pritt was not unaware of Khrushchev’s so-called “revelations.” Unlike many former admirers of Stalin, he was simply not impressed by their veracity, and it must be assumed that his scepticism was based on both his eminent judicial experience and his first-hand observations. Certainly, Sidney Hook’s leading role in the formation of the “Dewey Commission” for the exoneration of Trotsky on the pretext of “impartial” hearings, was itself a cynical travesty, as will be considered in this paper.

If there was a general consensus that the proceedings were legitimate, and a quite sceptical attitude towards the findings of the Dewey Commission, despite the eminence of its front man, Prof. John Dewey, what changed to result in such a dramatic and almost universal reversal of opinion? It was a change of perception in regard to Stalin in the aftermath of World War II, and not due to any sudden revelations about the Moscow Trials or about Stalin’s tyranny. The wartime alliance, which, it was assumed, would endure during the post-war era, instead gave way to the Cold War.[40] Such was the hatred of the Trotskyites for the USSR that they were willing to enlist in the ranks of the anti-Soviet crusade even to the extent of working for the CIA[41], and supporting the US in Korea and Vietnam to counter Soviet influence.[42] Their services, as experienced anti-Soviet propagandists, were eagerly sought. Hence the findings of the Dewey Commission, largely ignored in their own time, are now heralded as definitive. The nature of this “Dewey Commission” will now be considered.

“Preliminary Commission of Inquiry into the Charges Made Against Leon Trotsky in the Moscow Trials”

The so-called Dewey Commission, the full title of which was the “Preliminary Commission of Inquiry into the Charges Made Against Leon Trotsky in the Moscow Trials,” having a legalistic and even official sound to it, was convened in March 1937 on the initiative of the American Committee for the Defense of Leon Trotsky as a supposedly “impartial body.”[43] The purpose was said to be, “to ascertain all the available facts about the Moscow Trial proceedings in which Trotsky and his son, Leon Sedov, were the principal accused and to render a judgment based upon those facts.”[44] However, the composition of the Commission indicates that it was set up as a counter-show trial with the preconceived intention of exonerating Trotsky, and was created at the instigation of Trotsky himself.

The stage was set with the founding of the American Committee for the Defense of Leon Trotsky by Prof. Sidney Hook, who persuaded his mentor, Prof. John Dewey, to front for it. Just how “impartial” the Dewey Commission was might be deduced not only from its having been initiated by those sympathetic towards Trotsky, but also by a comment in a Time report at the occasion of Trotsky’s deportation from Norway en route to Mexico: “The American Committee for the Defense of Leon Trotsky spat accusations at the Norwegian Government last week for its ‘indecent and filthy’ behavior in placing the Great Exile & Mme Trotsky on the Norwegian tanker Ruth…”[45]

The mock “trial” organised by the Dewey Commission was prompted by a “demand” from Trotsky from his new abode in Mexico, who “publicly demanded the formation of an international commission of inquiry, since he had been deprived of any opportunity to reply to the accusations before a legally constituted court.”[46] A sub-commission was formed to travel to Mexico and to allow Trotsky to give testimony in his defense under what was supposed to include “cross-examination.” The sub-commission comprised:

  • John Dewey as chairman, described by Novack as America’s foremost liberal and philosopher;
  • Otto Ruehle, a German Marxist and former Reichstag Deputy;
  • Alfred Rosmer, former member of the Executive Committee of the Communist International (1920-21);
  • Wendelin Thomas, leader of the sailor’s revolt in Germany in 1918 and a former Communist Deputy in the Reichstag; and
  • Carlo Tresca, Italian-American anarchist.[47]

Other members, whose political orientations are not mentioned by Novack, were:

  • ·        Benjamin Stolberg, American journalist;
  • ·        Suzanne La Follette, American journalist;
  • ·         Carleton Beals, authority on Latin-American affairs;
  • ·        Edward A Ross, Professor of Sociology at the University of Wisconsin;
  • ·         John Chamberlain, former literary critic of the New York Times; and
  • ·         Francisco Zamora, Mexican journalist.

Of these, Stolberg was a supporter of the Socialist Party, described by fellow commissioner Carleton Beals as being, along with other commissioners, thoroughly under Trotsky’s spell.[48] Suzanne La Follette was described by Beals as having a “worshipful” attitude towards Trotsky.[49] Edward A Ross, who had gone to Soviet Russia in 1917 had come back with a pro-Bolshevik sentiment, writing The Russian Bolshevik Revolution (1921) and The Russian Soviet Republic (1923). John Chamberlain, a Left-leaning liberal by his own description[50], was among those who became so obsessively anti-Soviet that they ended up as avid Cold Warriors in the US camp.[51] In 1946 Chamberlain and Suzanne La Follette, along with free market guru Henry Hazlitt, founded the libertarian journal The Freeman.[52] Both can therefore be regarded as among the many Trotsky-sympathizers who became apologists for American foreign policy,[53] and laid the foundation for the so-called “neo-conservative” movement. Chamberlain and La Follette continued to pursue a vigorous anti-Soviet line at the earliest stages of the Cold War.[54]

Trotsky’s lawyer for the Mexico hearings was Albert Goldman, who had joined the Communist Party of America on its founding in 1920. He was expelled from the party in 1933 for Trotskyism. Goldman was another Trotskyite who became a pro-US Cold Warrior.[55] The Dewey Commission’s “court reporter” (sic) was Albert M Glotzer, who had been expelled from the Communist Party USA in 1928 and with prominent American Trotskyite Max Shachtman, had founded the Communist League and subsequent factions, including the Social Democrats USA,[56] whose executive Secretary had been Carl Gershman, founding president of the National Endowment for Democracy. Glotzer had also served as Trotsky’s secretary in Turkey in 1931, and had met him on other occasions.[57] The Social Democrats USA provided particular support for the Cold War hawk, Sen. Henry Jackson, and has produced other foreign policy hawks such as Elliott Abrams.

Under the façade of an “impartial enquiry” and with a convoluted title that suggests a bona fide judicial basis, the Dewey Commission proceeded to Mexico to “interrogate” (sic) Trotsky on the pretence of objectivity;[58] an image that was to be quickly exposed by the resignation of one of the Commissioners, Carleton Beals.

"Trotsky's Pink Tea Party": The Beals Resignation

Although one would hardly suspect it now, at the time the Dewey Commission was perceived by many as lacking credibility. Time reported that when Dewey returned from Mexico the “kindly, grizzled professor” told a crowd of 3,500 in Manhattan that the preliminary results of the sub-commission justified the continuation of the Commission’s enquiries in the USA and elsewhere. Time offered the view that, “by last week the committee had proved nothing at all,” despite Dewey’s positive spin.[59] Time in referring to the resignation of Carleton Beals cited him as stating that the hearings had been “unduly influenced in Trotsky’s favor,” Beals having “resigned in disgust.”[60] The Dewey report appended a statement attempting to deal with Beals.[61] In a reply to Dewey, Beals wrote in The Saturday Evening Post that despite the publicly stated intention of the enquiry to determine the innocence or guilt of Trotsky the attitudes of the sub-commission members towards Trotsky were those of reverence:

“I want to weep,” remarks one commissioner as we pass out into the frowzy street, “to think of him being here.” All, including Doctor Dewey, chairman of the investigatory commission, join in the chorus of sorrow over Trotsky’s fallen star - except one commissioner, who sees the pathos of human change in less personal terms.[62]

Beals observing Trotsky in action considered that,

above all, his mental faculties are blurred by a consuming lust of hate for Stalin, a furious uncontrollable venom which has its counterpart in something bordering on a persecution complex - all who disagree with him are bunched in the simple formula of GPU agents, people “corrupted by the gold of Stalin.”[63]

It is evident from Beals’ comments - and Beals had no particular axe to grind - that the persona of Trotsky was far from the rational demeanour of a wronged victim. From Beals’ comments Trotsky seems to have presented himself in a manner that is suggestive of the descriptions often levelled against the Stalinist judiciary, making wild accusations about the supposed Stalinist affiliations of any detractors. Beals questioned Trotsky concerning his archives, since Trotsky was making numerous references to them to prove his innocence, but Trotsky “hems and haws.” While Trotsky denied that his archives had been purged of anything incriminating, important documents had been taken out. A primary insistence of Trotsky’s defense was his denial of having any communication with the accused after 1929. However Dr J Arch Getty comments:

Yet it is now clear that in 1932 he sent secret personal letters to former leading oppositionists Karl Radek, G. Sokol’nikov, E. Preobrazhensky, and others. While the contents of these letters are unknown, it seems reasonable to believe that they involved an attempt to persuade the addressees to return to opposition.[64]

Unlike virtually all Trotsky’s other letters (including even the most sensitive) no copies of these remain in the Trotsky Papers. It seems likely that they have been removed from the Papers at some time. Only the certified mail receipts remain. At his 1937 trial, Karl Radek testified that he had received a letter from Trotsky containing “terrorist instructions,” but we do not know whether this was the letter in question.[65]

It can be noted here that, as will be related below, Russian scholar Prof. Rogovin, in seeking to show that the Opposition bloc maintained an effective resistance to Stalin, also stated that a “united anti-Stalin bloc” did form in 1932, despite Trotsky’s claim at the Dewey hearings that there had been no significant contact with any of the Moscow defendants since 1929. Beals found it difficult to believe Trotsky’s insistence that his contacts inside the USSR had since 1930 consisted of no more than a half dozen letters to individuals. If it was the case that Trotsky no longer had a network within the USSR then he and the Fourth International, and Trotskyism generally, must have been nothing other than bluster.[66]

Beals’ less than deferential line of questioning created antagonism with the rest of the Commission. They began to change the rules of questioning without consulting him. Beals concluded by stating that either Finerty, whom he regarded as acting like Trotsky’s lawyer instead of that of the commission’s counsel, resign, or he would. Suzanne LaFollette “burst into tears” and implored Beals to apologise to Finerty, otherwise the “great historical occasion” would be “marred.” Beals left the room of the Mexican villa with the Commissioners chasing after him. Dewey was left to try and rationalize the situation with the press, while Beals countered that “the commission’s investigations were a fraud.”[67] In the concluding remarks of his article, with the subheading “The Trial that Proved Nothing,” Beals stated that:

  • There had been no adequate cross-examination.
  • The Trotsky archives had not been examined.
  • The cross-examination was a “scant day and a half,” mostly taken up with questions about the Russian Revolution, relations with Lenin, and questions about dialectical theory.
  • Most of the evidence submitted was in the form of Trotsky’s articles and books, which could have been consulted at a library.

The commission then resumed in New York, about which Beals predicted, “no amount of fumbling over documents in New York can correct the omissions and errors of its Mexican expedition,” adding:

From the press I learned that seven other commissions were at work in Europe, and that these would send representatives to form part of the larger commission. I was unable to find out how these European commissions had been created, who were members of them. I suspected them of being small cliques of Trotsky’s own followers. I was unable to put my seal of approval on the work of our commission in Mexico. I did not wish my name used merely as a sounding board for the doctrines of Trotsky and his followers. Nor did I care to participate in the work of the larger organization, whose methods were not revealed to me, the personnel of which was still a mystery to me.

Doubtless, considerable information will be scraped together. But if the commission in Mexico is an example, the selection of the facts will be biased, and their interpretation will mean nothing if trusted to a purely pro-Trotsky clique. As for me, a sadder and wiser man, I say, a plague on both their houses.[68]

As can be seen from the last sentence of the above, Beals was not aligned to either Trotsky or Stalin. He had accepted a position with the Dewey Commission in the belief that it sought to get to the matter of the accusations against the Moscow defendants, and specifically Trotsky, in a professional manner. What Beals found was a set-up that was predetermined to exonerate Trotsky and give the “Old Man” a podium upon which to vent his spleen against his nemesis, Stalin. It is also apparent that Trotsky attempted to detract accusations by alleging that anyone who doubted his word was in the pay of Stalin. Yet today the consensus among scholars is that Stalin contrived false allegations about Trotsky et al, and any suggestion to the contrary is met with vehemence rather than with scholarly rebuttal.[69]

The third session of the Mexico hearings largely proceeded on the question of the relations between Trotsky, Kamenev and Zinoviev, and the formation of the Stalin-Kamenev-Zinoviev troika that ran the Soviet state when Lenin became incapacitated. The primary point was that Kamenev and Zinoviev were historically rivals of Trotsky and allies of Stalin in the jockeying for leadership. However, the Moscow testimony also deals with the split of the troika, when alliances changed and Zinoviev and Kamenev became allied with Trotsky. Trotsky in reply to a question from Goldman as to the time of the split, replied: “It was during the preparation, the secret preparation of the split. It was in the second half of 1925. It appeared openly at the Fourteenth Congress of the Party. That was the beginning of 1926.”

Trotsky was asked to explain the origins of the Zinoviev split with Stalin and the duration of the alliance with Trotsky. This, it should be noted, was at the time of an all-out offensive against Stalin, during which, Trotsky explains in his memoirs, “In the Autumn the Opposition even made an open sortie at the meeting of Party locals.”[70] At the time the “New Opposition” group led by Zinoviev and Kamenev aligned with Trotsky to form the “United Opposition.” Trotsky also stated in his memoirs that Zinoviev and Kamenev, despite being ideologically at odds with Stalin, tried to retain their influence within the party, Trotsky having been outvoted by the Bolshevik Party membership which had in a general referendum voted 740,000 to 4,000 to repudiate him:

Zinoviev and Kamenev soon found themselves in hostile opposition to Stalin; when they tried to transfer the dispute from the trio to the Central Committee, they discovered that Stalin had a solid majority there. They accepted the basic principles of our platform. In such circumstances, it was impossible not to form a bloc with them, especially since thousands of revolutionary Leningrad workers were behind them.[71]

It seems disingenuous that Trotsky could subsequently claim that there could not have been a further alliance with Zinoviev and Kamenev, given that alliances were constantly changing, and that these old Bolshevik idealists seem to have been thoroughgoing careerists and opportunists willing to embrace any alliance that would further their positions. Trotsky cited the report of the party Central Committee of the July 1926 meeting at which Zinoviev confessed his “two most important mistakes;” that of having opposed the October 1917 Revolution, and that of aligning with Stalin in forming the “bureaucratic-apparatus of oppression.” Zinoviev added that Trotsky had “warned with justice of the dangers of the deviation from the proletarian line and of the menacing growth of the apparatus regime. Yes, in the question of the bureaucratic-apparatus oppression, Trotsky was right against us.”[72]

During 1927 the alliance between Trotsky, Zinoviev and Kamenev had fallen apart as Zinoviev and Kamenev again sought to flow with the tide. The break with Trotsky came just a few weeks before Trotsky’s expulsion from the Party, as the “Zinoviev group” wanted to avoid expulsion. However all the oppositionists were expelled from the party at the next Congress. Six months after their expulsion and exile to Siberia, Kamenev and Zinoviev reversed their position again, and they were readmitted to the party.

During 1927 Trotsky states that many young revolutionaries came to him eager to oppose Stalin for his having betrayed the Chinese Communists by insisting they subordinate themselves to Chiang Kai-shek. Trotsky claimed: “Hundreds and thousands of revolutionaries of the new generation were grouped about us… at present there are thousands of such young revolutionaries who are augmenting their political experience by studying theory in the prisons and the exile of the Stalin regime.”[73] With this backing the opposition launched its offensive against the Party:

The leading group of the opposition faced this finale with its eyes wide open. We realized only too clearly that we could make our ideas the common property of the new generation not by diplomacy and evasions but only by an open struggle which shirked none of the practical consequences. We went to meet the inevitable debacle, confident, however, that we were paving the way for the triumph of our ideas in a more distant future.[74]

Trotsky then referred to “illegal means” as the only method by which to force the opposition onto the Party at the Fifteenth Congress at the end of 1927. From Trotsky’s description of the tumultuous events during 1927 it seems clear that this was a revolutionary situation that the opposition was trying to create that would overthrow the regime just as the October 1917 coup had overthrown Kerensky:

Secret meetings were held in various parts of Moscow and Leningrad, attended by workers and students of both sexes…. In all, about 20,000 people attended such meetings in Moscow and Leningrad. The number was growing. The opposition cleverly prepared a huge meeting in the hall of the High Technical School, which had been occupied from within. The hall was crammed with two thousand people, while a huge crowd remained outside in the street. The attempts of the administration to stop the meeting proved ineffectual. Kamenev and I spoke for about two hours. Finally the Central Committee issued an appeal to the workers to break up the meetings of the opposition by force. This appeal was merely a screen for carefully prepared attacks on the opposition by military units under the guidance of the GPU. Stalin wanted a bloody settlement of the conflict. We gave the signal for a temporary discontinuance of the large meetings. But this was not until after the demonstration of November 7.[75]

In October 1927, the Central Executive Committee held its session in Leningrad, and a mass official demonstration was staged in honour of the event. Trotsky recorded that the demonstration was taken over by Zinoviev and himself and their followers by the thousands, with support from sections of the military and police. This was shortly followed by a similar event in Moscow commemorating the October 1917 Revolution, during which the opposition infiltrated the parades. A similar attempt at a parade in Leningrad resulted in the detention of Zinoviev and Radek, but Zinoviev wrote optimistically to Trotsky that this would play into their hands. However, at the last moment, the Zinoviev group backed down in order to try and avoid expulsion from the party at the Fifteenth Congress.[76] However Trotsky admitted to having conversations with Zinoviev and Kamenev at a joint meeting at the end of 1927. Trotsky then stated that he had a final communication from Zinoviev on November 7 1927 in which Zinoviev closes: “I admit entirely that Stalin will tomorrow circulate the most venomous “versions.” We are taking steps to inform the public. Do the same. Warm greetings, Yours, G. ZINOVIEV.”[77]

As stated by Goldman, Trotsky’s counsel at Mexico, the letter was addressed to Kamenev, Trotsky, and Y P Smilga. Trotsky explained that, “Smilga is an old member of the Party, a member of the Central Committee of the Party and a member of the Opposition, of the center of the Opposition at that time.” The following questioning then took place:

Stolberg: What do you mean by the center of the Opposition? The executive committee?

Trotsky: It was an executive committee, yes, the same as a central committee.

Goldman: Of the leading comrades of the Left Opposition?

Trotsky: Yes.’[78]

Trotsky stated that thereafter he had “absolute hostility and total contempt” for those who “capitulated,” and that he wrote many articles denouncing Zinoviev and Kamenev. Goldman read from a statement by prosecutor Vyshinsky at the January 28 session of the 1937 Moscow trial:

The Trotskyites went underground, they donned the mask of repentance and pretended that they had disarmed. Obeying the instruction of Trotsky. Pyatakov and the other leaders of this gang of criminals, pursuing a policy of duplicity, camouflaging themselves, they again penetrated into the Party, again penetrated into Soviet offices, here and there they even managed to creep into responsible positions of the state, concealing for a time, as has now been established beyond a shadow of doubt, their old Trotskyite, anti-Soviet wares in their secret apartments, together with arms, codes, passwords, connections and cadres.[79]

Trotsky in reply to a question from Goldman denied any further connection with Kamenev, Zinoviev or any of the other defendants at Moscow. However, as will be considered below, Trotsky, Kamenev and Zinoviev had formed an “anti-Stalinist bloc in June 1932,”[80] a matter only discovered after the investigations in 1935 and 1936 into the Kirov murder.

One of the features of both the first Moscow Trial of 1936 and the Dewey Commission was the allegation that defendant Holtzman, when an official for the Soviet Commissariat for Foreign Trade, had met Trotsky and his son Leon Sedov, at the Hotel Britsol in Copenhagen in 1932. It is a matter that remains the focus of critique and ridicule of the Moscow Trials. For example one Trotskyite article triumphantly declares: “Unbeknown to the prosecutors, the Hotel Bristol had been demolished in 1917! The Stalinist investigators had not done their homework.”[81] Prominent historians continue to cite the supposed non-existence of the Hotel Bristol when Trotsky and his son were supposed to be conspiring with Holtzman, as a primary example of the crass nature of the Stalinist allegations. While Trotsky confirmed that he was in Copenhagen at the time of the alleged meeting, the Dewey Commission accepted statements that the Hotel Bristol had burned down in 1917 and had never reopened. The claim had first been made by the Danish newspaper Social-Demokraten shortly after the death sentences of the 1936 trial had been carried out.[82] In response Arbejderbladet, the organ of the Danish Communist Party, pointed out that in 1932 the Grand Hotel was connected by an interior doorway to the café Konditori Bristol. Moreover both the hotel and the café were owned by a husband and wife team. Arbejderbladet editor Martin Nielsen contended that a foreigner not familiar with the area would assume that he was at the Hotel Bristol.

However these factors were ignored by the Dewey Commission, and still are ingored. Instead the Commission accepted a falsely sworn affidavit by Esther and B J Field, Trotskyites, who claimed that the Bistol café was two doors away from the Grand Hotel and that there was a clear distinction between the two enterprises. Goldman, Trotsky’s lawyer, had stated at the fifth session of the hearings in Mexico that despite the statements that Holtzman was forced to make at the 1936 Moscow trial that he had met Trotsky at the Hotel Bristol, and was “put up” there, “…immediately after the trial and during the trial, when the statement, which the Commissioners can check up on, was made by him, a report came from the Social-Democratic press in Denmark that there was no such hotel as the Hotel Bristol in Copenhagen; that there was at one time a hotel by the name of Hotel Bristol, but that was burned down in 1917…”

Goldman sought to repudiate a claim by the publication Soviet Russia Today that stated that the Bristol café is not next to the Grand Hotel, and used the Field affidavit for the purpose, and that there was no entrance connecting the two, the Fields stating,

As a matter of fact, we bought some candy once at the Konditori Bristol, and we can state definitely that it had no vestibule, lobby, or lounge in common with the Grand Hotel or any hotel, and it could not have been mistaken for a hotel in any way, and entrance to the hotel could not be obtained through it.[83]

The question of the Bristol Hotel was again raised the following day, at the 6th session of the Dewey hearings. Such was – and is – the importance attached to this in repudiating the Stalinist allegations as clumsy. In 2008 Sven-Eric Holström undertook some rudimentary enquiries into the matter. Consulting the 1933 street and telephone directories for Copenhagen he found that – the Field’s affidavit notwithstanding - the Grand Hotel and the Bristol café were located at the same address.[84] Furthermore, photographs of the period show that the street entrance to the hotel and the café were the same and the only signage from the outside states “Bristol.”[85] Again, contrary to the Field affidavit, diagrams of the building show that there was a lobby and internal entrance connecting the hotel and the café. Anyone walking off the street into the hotel would assume, on the basis of the signage and the common entrance that he had walked into a hotel called “Hotel Bristol.” Getty states that Trotsky’s papers archived at Harvard show that Holtzman, a “former” Trotskyite, had met Sedov in Berlin in 1932 “and gave him a proposal from veteran Trotskyist Ivan Smirnov and other left oppositionists in the USSR for the formation of a united opposition bloc,”[86] although Trotsky stated at the Dewey hearings on questioning by Goldman that he had never had any “direct or indirect communication” with Holtzman.

If the statements of Trotsky at to the Dewey Commission and his statements in My Life are considered in the context of the allegations presented by Vyshinsky at Moscow, a number of conclusions might be suggested:

    1. From 1925 there was a Trotsky-Zinoviev-Kamenev bloc, or an “Opposition center,” which Trotsky states had an “executive committee; which functioned as an alternative party ‘central committee.’”
    2. Although Zinoviev and Kamenev were aligned for a time with Stalin in a troika, they repudiated this in favour of a counter-revolutionary alliance with Trotsky, and spoke at mass demonstrations, along with others such as Radek.
    3. Trotsky subsequently condemned Kamenev, Zinoviev et al as “contemptible” for “capitulating,” but Zinoviev, on Trotsky’s own account, was writing to him in November 1928 and warning of what he expected to be Stalin’s attacks.
    4. Was the vehemence with which Trotsky attacked Kamenev, Zinoviev and other Moscow defendants a mere ruse to throw off suspicion in regard to a united Opposition bloc, which, according to Rogovin,[87] had been formalized as an “anti-Stalinist bloc” in 1932?
    5. On Trotsky’s own account he and Zinoviev, Kamenev, Radek, et al had been at the forefront of a vast counter-revolutionary organization that was of sufficient strength to organize mass disruptions of official events in Moscow and Leningrad, which also had support among military and police personnel.

From his exile in Siberia in 1928, Trotsky on his own account, despite the ever-watchful eye of the GPU, made his home the center of opposition activities.[88] Trotsky had been treated leniently in Siberian exile, and was asked to refrain from opposition activities, but responded with a defiant letter to the All-Union Communist Party and to the Executive Committee of the Communist International, in which he referred to Stalin’s “narrow faction.” He refused to renounce what he called, “the struggle for the interests of the international proletariat...” In the letter to the Politburo dated 15 March 1933, Trotsky warned in grandiose manner:

I consider it my duty to make one more attempt to appeal to the sense of responsibility of those who presently lead the Soviet state. You know conditions better than I. If the internal development proceeds further on its present course, catastrophe is inevitable.[89]

As a means of saving the Soviet Union from self-destruction Trotsky advocated that the Left Opposition be accepted back into the Bolshevik party as an independent political tendency that would co-exist with all other factions, while not repudiating its own programme:[90]

Only from open and honest cooperation between the historically produced fractions, fully transforming them into tendencies in the party and eventually dissolving into it, can concrete conditions restore confidence in the leadership and resurrect the party.[91]

With the failure of the Politburo to reply to Trotsky’s ultimatum, he published both the letter and a statement entitled “An Explanation.”[92] Trotsky then cited his “declaration” in reply to the “ultimatum” he had received to forego oppositionist activities, to the Sixth Party Congress from his remote exile in Alma Ata. In this “declaration” he stated what could also be interpreted as revolutionary opposition to the regime, insofar as he considered that the USSR under Stalin had become a bureaucratic state composed of a “depraved officialdom” that was working for “class interests hostile to the proletariat”:

To demand from a revolutionary such a renunciation (of political activity, i.e., in the service of the party and the international revolution) would be possible only for a completely depraved officialdom. Only contemptible renegades would be capable of giving such a promise. I cannot alter anything in these words ... To everyone, his due. You wish to continue carrying out policies inspired by class forces hostile to the proletariat. We know our duty and we will do it to the end.[93]

The lack of reply from the Politburo in regard to Trotsky’s ultimatum to accept him back into the Government resulted in Trotsky’s final break with the Third International and the creation of the Fourth International in rivalry with the Stalinist parties throughout the world. Trotsky declared that the Bolshevik party and those parties following the Stalinist line, as well as the Comintern now only served an “uncontrolled bureaucracy.”[94] That his aims were something other than mass education and the acceptance of a “tendency” within the Bolshevik party became clearer in 1933 when he wrote that, “No normal ‘constitutional’ ways remain to remove the ruling clique. The bureaucracy can be compelled to yield power into the hands of the proletariat only by force.”[95] What he was advocating was a palace coup that would remove Stalin with minimal disruption. This meant not “an armed insurrection against the dictatorship of the proletariat but the removal of a malignant growth upon it…” These would not be “measures of a civil war but rather the measures of a police character.”[96] The intent was unequivocal, and it appears disingenuous for Trotsky and his apologists to the present day to insist that nothing was meant other than for Trotskyism to be accepted as a “tendency” within the Bolshevik party that could debate the issues in parliamentary fashion.

If Trotsky was less than honest with the fawning Dewey Commission, the farcical “cross examination” by the Commission’s counsel was not going to expose it. Heaven forbid that Trotsky could lie to serve his own cause, and that he could be anything but a saintly figure. Certainly a less than deferential attitude toward Trotsky by Beals was sufficient to set the one objective commissioner at loggerhead with the others. Of the lie as a political weapon, Trotsky was explicit. Trotsky had written in 1938, the very year of the third Moscow Trial, an article chastising a grouplet of German Marxists for adhering to “bourgeoisie” notions of morality such as truthfulness. He stated, “that morality is a product of social development; that there is nothing invariable about it; that it serves social interests; that these interests are contradictory; that morality more than any other form of ideology has a class character.”[97]

Norms “obligatory upon all” become the less forceful the sharper the character assumed by the class struggle. The highest pitch of the class struggle is civil war which explodes into mid-air all moral ties between the hostile classes. … This vacuity in the norms obligatory upon all arises from the fact that in all decisive questions people feel their class membership considerably more profoundly and more directly than their membership in “society”. The norms of “obligatory” morality are in reality charged with class, that is, antagonistic content. … Nevertheless, lying and violence “in themselves” warrant condemnation? Of course, even as does the class society which generates them. A society without social contradictions will naturally be a society without lies and violence. However there is no way of building a bridge to that society save by revolutionary, that is, violent means. The revolution itself is a product of class society and of necessity bears its traits. From the point of view of “eternal truths’ revolution is of course “anti-moral.” … It remains to be added that the very conception of truth and lie was born of social contradictions.[98]

Given the lengthy ideological discourse on the value of the lie and the relativity of morality, it is absurd to rely on any statement Trotsky and his followers make about anything. He lied and obfuscated to the Dewey Commission in the knowledge that he was among friends.

Kirov's Murder

The year after Trotsky’s ultimatum to the Politburo (1934) the popular functionary Kirov was murdered. Trotsky’s view of Kirov was not sympathetic, calling him a “rude satrap [whose killing] does not call forth any sympathy.”[99] The consensus now seems to be that Stalin arranged for the murder of Kirov to blame the opposition as justification for launching a murderous purge against his rivals. For example Robert Conquest states that Kirov was a moderate and a popular rival to Stalin, whose murder was both a means of eliminating a rival and of launching a purge.[100] Not only Trotskyites and eminent historians such as Conquest share this view, but also it was implied by Khrushchev during his 1956 “secret address” to the 20th Congress of the Communist Party.[101] After Stalin’s death several Soviet administrations undertook investigations to try and uncover definitive evidence against him.

The original source for the accusations against Stalin regarding Kirov seems to have been an anonymous “Letter of an Old Bolshevik” published in 1937.[102] It transpired that the “Old Bolshevik” was a Menshevik, Boris Nicolaevsky, who claimed that his information came from Bukharin when the latter was in Paris in 1936. In 1988 Bukharin’s widow published a book on her late husband in which she denied that any such discussions had taken place between Bukharin and Nicolaevsky, and considered the “Letter” to be a “spurious document.”[103]

In 1955 the Presidium of the Central Committee of the Communist Party commissioned P N Pospelov, the Secretary of the Central Committee, to investigate Stalinist repression. It had been the opinion of the party by this time that Stalin had been behind the murder of Kirov. Another commission of enquiry was undertaken in 1956. Neither found evidence that Stalin had a hand in the Kirov killing but the findings were not released by Khrushchev, former foreign minister Molotov remarking of the 1956 enquiry: “The commission concluded that Stalin was not implicated in Kirov’s assassination. Khrushchev refused to have the findings published since they didn’t serve his purpose.”[104] As recently as 1989 the USSR was still making efforts to implicate Stalin, and a Politburo Commission headed by A  Yakovlev was set up. The two year enquiry concluded that: “In this affair no materials objectively support Stalin’s participation or NKVD participation in the organisation and carrying out of Kirov’s murder.”[105] The findings of this enquiry were not released either.

J Arch Getty writes of the circumstances of the Kirov murder that the OGPU and the NKVD had infiltrated opposition groups and there had been sufficient evidence obtained to consider that the so-called Zinovievites were engaged in dangerous underground activity. Stalin consequently regarded this group as being behind the assassin, Nikolayev. Although their former followers were being rounded up, Pravda announced on December 23, 1934 that there was “insufficient evidence to try Zinoviev and Kamenev for the crime.”[106] When the trial against this bloc did occur two years later it was after many interrogations, and was therefore no hasty process. From the interrogations relative to the Kirov assassination Stalin found out about the continued existence of the Opposition bloc that focused partly around Zinoviev. Vadim Rogovin, a Professor at the Russian Academy of Sciences, wrote that Kamenev and Zinoviev had rejoined Trotsky and formed “the anti-Stalinist bloc in June 1932,” although Trotsky had maintained to the Dewey Commission and subsequently, that no such alliance existed and that he had nothing but contempt for Zinoviev and Kamenev. Rogovin, a Trotskyite academic having researched the Russian archives, stated:

Only after a new wave of arrests following Kirov’s assassination, after interrogations and reinterrogations of dozens of Oppositionists, did Stalin receive information about the 1932 bloc, which served as one of the main reasons for organizing the Great Purge.[107]

In 1934 Yakov Agranov, temporary head of the NKVD in Leningrad, had found connections between the assassin Nikolayev and leaders of the Leningrad Komsomol at the time of Zinoviev’s authority over the city. The most prominent was I I Kotolynov, whom Robert Conquest states “had, in fact, been a real oppositionist.”[108] Kotolynov, a “Zinovievite,” was among those of the so-called “Leningrad terrorist center” found guilty in 1934 of the death of Kirov. The investigation had been of long duration and the influence of Zinoviev’s followers had been established. However, there was considered to be insufficient evidence to charge Zinoviev and Kamenev.[109]

In 1935 other evidence came to light showing that Zinoviev and Kamenev were aware of the “terrorist sentiments” in Leningrad, which they had “inflamed.”[110] While several trials associated with the Kirov killing took place in 1935, in 1936 sufficient evidence had accrued to begin the first of the so-called “Moscow Trials,” of the “Trotsky -Zinoviev Terrorist Center,” including Trotsky and his son Sedov, who were tried in absentia. The defendant Sergei Mrachovsky testified that at the end of 1932 that a terrorist bloc was formed between the Trotskyites and the Zinovievites, stating:

That in the second half of 1932 the question was raised of the necessity of uniting the Trotskyite terrorist group with the Zinovievites. The question of this unification was raised by I N Smirnov… In the autumn of 1932 a letter was received from Trotsky in which he approved the decision to unite with the Zinovievites… Union must take place on the basis of terrorism, and Trotsky once again emphasised the necessity of killing Stalin, Voroshiloy and Kirov... The terrorist bloc of the Trotskyites and the Zinovievites was formed at the end of 1932.[111]

Despite the condemnation that such testimony has received from academia and media, this at least precisely accords with the relatively recent findings of the Trotskyite academic Prof. Rogovin, and the letter from Trotsky sent to Radek et al, in 1932, referred to by J Arch Getty. The Kirov investigations, which were a prelude to the Moscow Trials, were carefully undertaken. When there was still insufficient evidence against Trotsky, Zinoviev and Kamenev et al, this was conceded by the party press. When testimony was obtained implicating the leaders of an opposition bloc, this testimony has transpired to have conformed to what has come to light quite recently in both the Kremlin archives and the Trotsky papers at Harvard.

Rogovin’s Findings

The reality of the Opposition bloc in relation to the Moscow Trials was the theme of a lecture by Prof. Rogovin at Melbourne University in 1996. The motive of Rogovin was to present Trotskyism as having been an effective opposition within Stalinist Russia, and therefore he departs from the usual Trotskyite attitude of denial, stating:

. . . This myth says that virtually the entire population of the Soviet Union was reduced to a stunned silence by the terror, and either said nothing about the repression, or blindly believed in and supported the terror. This myth also claims that the victims of the repression were completely innocent of any crimes, including opposition to Stalin. They were, instead, victims of Stalin’s excessive paranoia. Since there was no serious opposition to the regime of Stalin, according to this myth, the victims were not guilty of such opposition.[112]

Rogovin alludes to anti-Stalinist leaflets that were being widely distributed in the USSR as late as 1938, calling for a “struggle against Stalin and his clique.” Rogovin also however states that there was much more to the opposition than isolated incidents of leaflet distribution:

Of course these are isolated incidents, but prior to the unleashing of the Great Terror there was a much more widespread, more serious, and well-organised opposition to Stalinism as a regime which had veered ever more widely away from the ideals of socialism.

This battle against Stalin began back in 1923 with the formation of the Left Opposition. The inner party struggle unfolded in ever sharper form throughout the 20s.

Thousands and thousands of communists took part in this opposition, openly in the early days and then, after opposition groups were banned, in illegal underground forms against the abolition of party democracy by the Stalinist party clique.

In 1932 the Opposition coalesced, “the old opposition groups” became more active, and “were joined by layers of newly-formed opposition groups.” Many representatives of the opposition groups that year began to discuss ways of uniting into an “anti-Stalinist bloc.” Rogovin states that the year previously Ivan Smirnov, one of the former leaders of the Left Opposition who had capitulated then returned to the opposition, went on an official trip to Berlin where he established contact with Trotsky’s son, Leon Sedov and discussed the need to “coordinate efforts between Trotsky and his son . . . .” What Rogovin states is in agreement with the supposedly forced confessions of the defendants at the Moscow Trials. J Arch Getty had also found similar material in the Trotsky Papers at Harvard, as previously referred to.

Rogovin states that it was only in 1935 and 1936, having assessed the information garnered from the Kirov investigation in 1934, that the secret police were able to find conclusive evidence on the existence of an anti-Stalinist bloc since 1932. “This was one of the main factors which drove Stalin to unleash the Great Terror,” states Rogovin, who also affirms the basis of the Stalinist accusations that “they did try to establish contact among themselves and fight for the overthrow of Stalin’s clique.”

Rogovin’s statements cannot be lightly dismissed. He was speaking as a sympathiser of Trotskyism, who had access to the Soviet archives in the writing of a six volume series on the political conflicts within the Communist Party SU and the Communist International between 1922 and 1940, of which Stalin’s Great Terror is volume four. On his sixtieth birthday in 1997, Rogovin received tribute from Trotskyite luminaries from Germany, Britain and the USA.[113]

Moscow Trials and the Comintern Pact

These events occurred at a time when the USSR was being encircled by hostile powers. War seemed inevitable, and the opposition bloc was of a type that any state in times of conflict could not afford to tolerate. The Anti-Comintern Pact was signed in 1936 between imperial Japan and Nazi Germany, forming an alliance of aggressive intent specifically aimed at the Soviet Union. While German expansion was ideologically based on annexing Russian territories,[114] the Moscow Trials and accusations against the Opposition bloc of complicity with foreign powers were taking place at a time when there was a likelihood of Japan also directing her expansion towards the USSR. The Japanese attacked the USSR in July 1938 and were halted at the Battle of Lake Khasan,[115] and although defeated, then moved in May 1939 into Mongolia up to the Khalkin Gol River.[116] The decisive victory of Russia here was enough to persuade the Japanese only then to re-direct their expansion into China and the Pacific.

From 1936, with the possibility of a two front war from expansionist powers which had joined in an overtly aggressive alliance, a more tolerant attitude by the Soviet regime against those who were advocating defeatism and discord, albeit couched in dialectical semantics about “defence of the degenerated workers’ state,” seems unrealistic, and was not even expected from the Western democracies in wartime, which went as far as classifying segments of their own populations as “enemy aliens” and interning them.[117]

Trotsky hoped that war would undermine the Stalinist regime and lead to a coup, just as World War I had produced a revolutionary situation. It is therefore disingenuous for Trotsky to insist that he was leading a “loyal opposition” that would defend a “degenerated workers’ state.” Trotsky had adopted a similar position in regard to World War I, contrary to the line insisted upon by Lenin,[118] in stating that he would support Russia’s continuation of the war against Germany, which made him the focus of British efforts via R H Bruce Lockhart, special agent to the British War Cabinet, to secure his support.[119] As Trotsky’s duplicity during World War I, and his close association with British Intelligence via R H Bruce Lockhart shows, Stalinist accusations of Trotskyite association with “foreign powers” was at least based on hard experience. Trotsky had shown himself willing to work with British intelligence during World War I in order to secure his own position to the point of defying Lenin.

Another important Moscow defendant, Karl Radek, had previously been an avid promoter of dialogue with the German extreme Right. Given that he was the living stereotype of an anti-Semitic caricature of what a “Jewish Bolshevik” was portrayed as being, there is nothing outlandish about the Stalinist allegation of oppositionists seeking alliances with Japan and Germany. Trotsky had been openly stating that a fascist war against the USSR would provide the revolutionary situation that would enable a coup against the Stalinist regime. Radek had eulogised before the Executive Committee of the Comintern in 1923, the “German Fascist” Schlageter, who had been executed by the French because of his resistance to the Ruhr occupation. Radek’s Bolshevik pitch was for an alliance with German “Fascism”: “We shall do all in our power to make men like Schlageter, who are prepared to go to their deaths for a common cause, not wanderers into the void, but wanderers into a better future for the whole of mankind…”[120] Given the situation confronting the Soviet Russia, form Japan and Germany, Stalin could not be complacent given the past actions of Radek, Trotsky, Zinoviev, Kamenev, and the intrigues of Smirnov and Holtzman et al.

While Trotsky claimed that in the event of war he was advocating the “defence of the degenerated workers’ state” on account of its nationalized economy, from the viewpoint of the Soviet regime, the Soviet Union could ill afford dissent and anti-state propaganda in the midst of war. Trotsky, despite his outrage at the allegation that he could play any part in assisting fascist or capitalist powers to invade the Soviet Union, nonetheless advocated a strategy that was to take advantage of the war to propagandise and subvert the Soviet Union to foment a revolutionary situation even among the armed forces, as the Bolsheviks had done during World War I:

We do not change our orientation. But suppose that Hitler turns his weapons to the East and invades the territories occupied by the Red Army ...? The Bolshevik-Leninists will combat Hitler, weapons in hand, but at the same time they will undertake a revolutionary propaganda against Stalin in order to prepare his overthrow at the next stage...[121]

With an attitude of the character openly stated by Trotsky, how tolerant was Stalin expected to be, in the face of extreme provocation at the time of immense internal and external problems? As will be shown below, when Trotsky was in authority, he did not possess any degree of toleration towards rivals and threats, both real and imagined, and did not flinch from having someone killed if it served his own agenda. Trotsky continued to call for a “revolutionary uprising” that implies something more than ‘educating the masses,” using class struggle phraseology to identify Stalin’s bureaucracy as a “class enemy”:

The Fourth International long ago recognized the necessity of overthrowing the bureaucracy by means of a revolutionary uprising of the toilers. Nothing else is proposed or can be proposed by those who proclaim the bureaucracy to be an exploiting “class.” The goal to be attained by the overthrow of the bureaucracy is the reestablishment of the rule of the Soviets, expelling from them the present bureaucracy . . . [122]

This was the nature of Trotsky’s continual call for the overthrow of the Soviet state as it was then constituted. Trotsky explained his position unequivocally in stating what he meant by ‘defending the Soviet state”:

This kind of “defense of the USSR” will naturally differ, as heaven does from earth, from the official defense which is now being conducted under the slogan: “For the Fatherland! For Stalin!” Our defense of the USSR is carried on under the slogan: “For Socialism! For the world revolution! Against Stalin!”[123]

How far could it be expected that Stalin should tolerate subversion and calls for the overthrow of his regime in the event of war with Japan and/or Germany? It is not a matter that was extended even to pacifists by the Western democracies during World War II, even in countries such as New Zealand who were relatively far form the war theatres. Additionally, the Western democracies did not even grant those confined for their pacifism the benefit of any legal proceedings; in contrast to the Moscow defendants, who were given full and public legal procedures according to the system of justice they had helped to create.

Moscow Trials in Accord with Soviet System

If the Trotskyites and their liberal and social democratic allies, as well as historians generally, regard the Moscow Trials as a modern-day “witch hunt,” it was one that proceeded in accordance with the system that Trotsky and the other defendants had fought to implement. The real source of the outrage comes from Stalin having outmanoeuvred his rivals, many such as Zinoviev and Kamenev having been opportunists who became the victims of their own system. Trotsky when in authority was as vehement about the need to eliminate saboteurs, plotters and conspirators as Stalin. Trotsky had stated in 1918: “By suppressing the Constituent Assembly the Soviets first and foremost broke politically the backbone of the intelligentsia’s sabotage. . . .We have broken the old sabotage and cleared out most of the old officials . . . .[124]

At this early period of the Bolshevik regime Trotsky was already alluding to “counter-revolutionary” plots within his own Red Army, yet when the same situation was suggested twenty years later in regard to Trotsky et al at the Moscow Trials, Trotsky fumed that any such suggestion was a lie. When Trotsky had the power he spoke and acted in ways that he and others – including mainstream historians – would describe as “Stalinism.” Trotsky wrote of these “plots”:

Running on ahead somewhat, I must mention that certain of our own Party comrades are afraid that the Army may become an instrument or a focus for counter-revolutionary plots. This danger, in so far as there is some justification for it, must compel us as a whole to direct our attention to the lower levels, to the rank-and-file soldiers of the Red Army. Here we can and must create a foundation such that any attempt to transform the Red Army into an instrument of counter-revolution will prove fruitless . . . . [125]

Yet it was precisely a strategy of Trotsky to try and form cadres within the Red Army, in particular during the course of war with Germany, which would enable him to reassume authority through a “police action” or coup that would replace the Stalinist apparatus.

Trotsky when in a position of authority was full of dark forebodings about sabotage and counter-revolution. One of the more shameful episodes was Trotsky’s falsifying evidence and fabricating charges against the commander of the Baltic Fleet, Aleksei Shchatsny. With impending capture of Helsingfors by German and Finnish White forces, and the order from the Commissariat of Naval Affairs under Trotsky to comply with the terms of the Brest-Litovsk Treaty, Shchatsny managed to get the Fleet to Kronstadt, a colossal achievement celebrated as the “Ice March of the Baltic Fleet.” Rabinowitch remarks of this: “Following this feat … He was now a popular hero, revered by the rank-and-file sailors as much as by his officers.”[126] However, the German threat to Kronstadt, Petrograd and the Baltic Fleet remained.[127] As German forces approached, there was a widespread belief that the Soviet authorities were complying with German demands and that Petrograd would be occupied. For the Soviet authorities in Moscow under Lenin and Trotsky the defence of Petrograd and of the Baltic Fleet were of secondary concern. [128]

Trotsky and Shchatsny were in conflict over Trotsky’s orders to scuttle the Baltic Fleet and demolish Fort Ino, “should the situation appear hopeless.” Shchatsny circulated Trotsky’s secret orders regarding the scuttling of the Fleet,[129] which put Trotsky in a poor light publicly. Trotsky protested indignantly at Shchatny’s trial, which he had instigated as a show trial against the acclaimed hero:

When, soon afterward, I received from Shchastny, who was at Kronstadt, a report that Fort Ino was, allegedly, threatened by a suddenly approaching German fleet, I replied, in conformity with my general directive, that, if the situation thus created became hopeless, the fort must be blown up. What did Shchastny do? He passed on this conditional directive in the form of a direct order from me for blowing up the fort, although there was no need for this to be done.[130]

Rabinowitch writes:

Information in Cheka and Naval archives indicates that Shchatsny was largely or wholly blameless in these matters, most importantly that he himself had prepared the fleet for demolition in the event of necessity and that his dissemination of Trotsky’s orders was less an effort to undermine Trotsky than a reflection of his close collaboration with the Baltic Fleet officer and sailor committees.[131]

Shchatsny submitted his resignation, but Trotsky refused it, ordered him to Moscow and,

set him up for arrest, and single-handedly organized an investigation, sham trial and death sentence on the spurious charge of attempting to overthrow the Petrograd Commune with the longer-term goal of overthrowing the Soviet republic.[132]

Trotsky condemned Shchatsny with allegations of “sowing panic,” “conspiracy,” having a “saviour” complex, and seeking power for himself:

Shchastny persistently and steadily deepened the gulf between the fleet and the Soviet power. Sowing panic, he steadily promoted his candidature for the role of savior. The vanguard of the conspiracy – the officers of the destroyer division – openly raised the slogan of a “dictatorship of the Baltic fleet.”

This was a definite political game – a great game, the goal of which was the seizure of power. When Messrs. Admirals and Generals start, during a revolution, to play their own personal political game, they must always be prepared to take responsibility for this game, if it should miscarry. Admiral Shchastny’s game has miscarried.[133]

Given the nature of Trotsky’s own agitation against the Stalinist regime, which includes a time when aggressive anti-Soviet powers were on the rise, a less deferential Dewey Commission might have asked of Trotsky, should he not “take responsibility for this game, if it should miscarry?” Trotsky in his own words had stated that his aim was the “seizure of power” through a palace coup, by infiltrating the police and armed forces. He had devoted years to agitating for the overthrow of the Soviet regime and creating a revolutionary organization for that purpose. Yet when faced with charges of the type that he had once trumped up against Shchastny in order to save have own position, Trotsky feigned great moral outage on the world stage, an outrage which extended beyond his own life and has had a permanent influence on the way much of the world perceives Russia, not only after the death of Stalin, but even after the demise of the USSR. Additionally, it appears that Trotsky, Zinoviev, Kamenev, Radek, Bukharin, and the others had a fairer and more judicial hearing than that received by Shchastny; or the many summarily executed during the years when Trotsky had authority in the Soviet state.

What can also be said about the Moscow Trials was that the confessions of the defendants, which are generally criticized and ridiculed as being delivered by rote as if the product of intense brainwashing and even torture, were also completely in accord with Bolshevik methodology. The character of these confessions was not unique to the Stalinist regime, and was an innate part of the Bolshevik mentality. To admit guilt even in the most abject manner not only before the tribunal of the Soviets but before what many of the defendants regarded as the tribunal of history did not require torture or brainwashing. Of these abject confessions for example, during the 1936 trial Kamenev, stated:

For ten years, if not more, I waged a struggle against the Party, against the government of the land of Soviets, and against Stalin personally. In this struggle, it seems to me, I utilized every weapon in the political arsenal known to me - open political discussion, attempts to penetrate into factories and works, illegal leaflets, secret printing presses, deception of the Party, the organization of street demonstrations, conspiracy and, finally, terrorism.[134]

Zinoviev stated:

We entered into an alliance with Trotsky. We filled the place of the Mensheviks, Socialist-Revolutionaries and white guards who could not come out openly in our country. We took the place of the terrorism of the Socialist-Revolutionaries. Not the pre-revolutionary terrorism which was directed against the autocracy, but the Right Socialist Revolutionaries’ terrorism of the period of the Civil War, when the S-R’s shot at Lenin. My defective Bolshevism became transformed into anti-Bolshevism, and through Trotskyism I arrived at fascism. Trotskyism is a variety of fascism, and Zinovievism is a variety of Trotskyism.[135]

If these confessions are looked at on their own merits, there is nothing outlandish about them. Rogovin has shown that there was such an Opposition bloc, that there were illegal printing presses operative; and Trotsky himself records the extent of the opposition, in alliance with Zinoviev and Kamenev, to the extent that they were able to mobilize thousands to disrupt the official October parades. While the Bolsheviks, whether Leninists or Stalinists or Trotskyites were, and are, rather loose with the smear-word “fascism” that is levelled at their opponents, “through Trotskyism” many did arrive at what was called in the USSR “fascism,” or more accurately avid support for US foreign policy during and after the Cold War, to the present time; to the point of Trotsky’s widow, Natalya Sedova, supporting the USA in Korea; and the entire Shachtmanite movement metamorphosing into anti-Sovietism and eventually the “neo-con” movement. The Stalinist analysis was in principle correct and prescient. History shows that the Stalinists saw in Trotskyism a movement that would end up being aligned with the most anti-Soviet elements, and there is nothing bizarre about the suspicion that Trotskyites and other oppositionists would seek alliance with actual “fascist” powers at a time when those powers were looking at for lebensraum. In the historical circumstances it would have been foolish for Stalin to ignore these trends, and to given them a tolerance that was not even accorded to “Christian pacifists” during World War II by the Western democracies, including those that were not in danger of invasion.

The abject natures of the defendants’ final pleas before the Court are comprehensible if we examine the Bolshevik method of self-criticism. They are prompted by an intense sense of self-guilt or shame regarding recognition of their own invidiousness when confronted with facts. Such abjectivity is not unheard of by murderers and others in the West in the present day. This could be called “The Judas Syndrome,” in regard to the legend of Judas having hanged himself in remorse for his betrayal of Christ.[136] Since 1929 the Soviet Union had embarked on a method known as Sama Kritica (“self-criticism”), which has its equivalent in the West known by such terms as “group therapy,” “sensitivity training” or “group encounters,” that became popular since the 1960s among corporations and government departments, in the USA especially, and has been promoted as therapeutic by “humanistic psychology.”[137] In the USSR in 1929 the slogan first appeared: “through Bolshevist self-criticism we will enforce the dictatorship of the proletariat.”[138] The population was divided into “collectives” of ten to twenty, who held meetings set in a circle where participants face one another, and each would undertake self-criticism and the confession of faults. However ‘self-criticism” was part of the Soviet system which was endorsed by Trotsky himself when he was in a position of authority, when he stated: “Without any doubt we are passing through a period of internal confusion, of great difficulty, and, what is most important, of self-criticism, which, let us hope, will lead to an inner cleansing and a new upsurge of the revolutionary movement.”[139] The abject nature of the confessions and final pleas of the Moscow defendants is hence not reliant on alleged threats, promises, torture or brainwashing. Trotsky was an advocate of “Marxist self-criticism” as early as 1904, at a time when he was closer to the Mensheviks. Robert Services comments on this: “outraging many Mensheviks he called for ‘Marxist self-criticism’ instead of ‘orthodox self-satisfaction.’”[140]

Stalin addressed the matter of “self-criticism” as a key Bolshevik mechanism eight years before the Moscow Trials. Writing in Pravda Stalin stated: “…As to self-criticism in our Party, its beginnings date back to the first appearance of Bolshevism in our country, to its very inception as a specific revolutionary trend in the working-class movement.”[141] Stalin also alluded to self-criticism appearing as a mechanism in 1904 in the Social Democratic party, quoting Lenin as stating, “self-criticism and ruthless exposure of its own shortcomings”[142] was a party method.

Indeed, as previously cited herein, Zinoviev had before the party Central Committee in July 1926, indulged in self-criticism, when he confessed that he had been wrong to have opposed Lenin and the Bolshevik coup in 1917 and to have opposed Trotsky, whose critique of the regime was correct. Hence, there was nothing new about the character of Zinoviev’s abjectivity at the Moscow Trial. He was a Judas who had been publicly exposed, like other defendants. Khrushchev’s “secret speech” to the Congress of the Communist Party in 1956, was a large-ranging example of “self-criticism.”[143]

Conclusion

The Moscow “Show Trials” operated within a system that had been created by those who became its victims. Within context they were therefore perfectly legitimate. The trials were undertaken during a time when aggressive powers had formed an alliance specifically aimed at the Soviet Union, against a background of intrigue long in the making by the defendants; in particular Trotsky, Zinoviev and Kamenev.

While it is disingenuous for Trotsky and his sympathisers to have the Moscow Trials viewed according to Western legal principles when they did not themselves subscribe to those principles, just as inadequate are the Western historians and writers who neglect to consider the historical background against which they were taking place.

There was indeed an Opposition bloc that was working to overthrow Stalin, and given the times and circumstances Stalin could ill afford to adopt a more “liberal” attitude when even the Western democracies later interned their dissidents during World War II as potential “fifth columnists,” including conscientious objectors, on the scantiest evidence at best.

With the prospect of a revived Russian super-power the spectre of Stalin is again being evoked by Western news media, politicians and academics, as are comparisons between the Moscow Trials and the present Russian trials of “dissident” oligarchs who are heralded in the West as the heirs to the like of Bukharin and as victims of a renascent Stalinism.

Notes:

[1] One of Trotsky’s publishers was Secker & Warburg, London, which published the Dewey Commission’s report, The Case of Leon Trotsky, in 1937. The proprietor, Fredric Warburg, was to become head of the British section of the CIA-sponsored, Cold War-era Congress for Cultural Freedom. (Frances Stonor Saunders, The Cultural Cold War : The CIA and the World of Arts and Letters (New York: The New Press, 2000), p. 111.

Trotsky’s Where is Britain going? was published in 1926 by George Allen & Unwin. His autobiography, My Life, was published by Charles Scribner’s Sons, New York, 1930. Stalin: an appraisal of the man and his influence, was published posthumously in 1946 by Harpers.

[2] The most salient example being the hagiographies by Isaac Deutscher, The Prophet Armed (1954), and The Prophet Unarmed: Trotsky 1921-1929 (1959), and The Prophet Outcast (Oxford University Press, 1963).

[3] K R Bolton, “Origins of the Cold War: How Stalin Foiled a New World Order,” Foreign Policy Journal, March 31, 2010,www.foreignpolicyjournal.com/origins-of-the-cold-war-how-stalin-foild-a-new-world-order/

Russian translation: “Origins of the Cold War,” Red Star, Russian Ministry of Defense, http://www.redstar.ru/2010/09/01_09/6_01.html

[4] K R Bolton, “Mikhail Gorbachev: Globalist Super-Star,” Foreign Policy Journal, April 3, 2011, http://www.foreignpolicyjournal.com/2011/04/03/
mikhail-gorbachev-globalist-super-star/

Russian translation: “Mikhail Gorbachev: Globalist Super-Star,” Perevodika, http://perevodika.ru/articles/18345.html

[5] Tony Halpin, “Vladimir Putin Praises Stalin for Creating a Super Power and Winning the War,” The Sunday Times, London, December 4, 2009, http://www.timesonline.co.uk/tol/news/world/europe/article6943477.ece

[6] K R Bolton, “The Globalist Web of Subversion,” The Foreign Policy Journal, February 7, 2011, http://www.foreignpolicyjournal.com/2011/02/07/the-globalist-web-of-subversion/all/1

[7] Tony Halpin, op. cit.

[8] Armand Hammer, Witness to History (Kent: Coronet Books, 1987), p. 160. Here Hammer relates his discussion with Trotsky and how the Commissar wished to attract foreign capital. Hammer later laments that this all turned sour under Stalin.

[9] Richard B Spence, “Interrupted Journey: British intelligence and the arrest of Leon Trotsky, April 1917,” Revolutionary Russia, 13 (1), 2000, pp. 1-28.

Spence, “Hidden Agendas: Spies, Lies and Intrigue Surrounding Trotsky’s American Visit January-April 1917,” Revolutionary Russia, Vol. 21, No. 1., 2008.

 

[10] Peter Grosse, “Basic Assumptions,” Continuing The Inquiry: The Council on Foreign Relations from 1921 to 1996, (New York: Council on Foreign Relations, 2006). The entire book can be read online at: Council on Foreign Relations: http://www.cfr.org/about/history/cfr/index.html

[11] The 1933 charges against employees of Metropolitan-Vickers, including six British engineers, accused of sabotage and espionage. M Sayers and A E Kahn, The Great Conspiracy Against Russia (London: Collett’s holdings, 1946), pp. 181-186.

[12] Brazil, Russia, India, China.

[13] K R Bolton, “Russia & China: An Approaching Conflict?,” The Journal of Social, Political & Economic Studies, Washington,  Vol. 34, No. 2, Summer 2009.

[14] Center for Conservative Studies, Moscow State University, http://konservatizm.org/

[15] KR Bolton, “An ANZAC-Indo-Russian Alliance? Geopolitical Alternatives for New Zealand and Australia: Dugin’s ‘Eurasian’ Geopolitical Paradigm,” pp. 188-190, India Quarterly, Vol. 66, No. 2, 2010.

[16] Yuri Gavrilechk, “Days of anger: new era of revolutions,” International Affairs, April 1, 2011; http://en.interaffairs.ru/read.php?item=200

[17]Elena Ponomareva, “A strategy aimed at ruining Libya, International Affairs, March 21, 2011, http://en.interaffairs.ru/read.php?item=196

[18] Sergei Shashkov, “The theory of ‘manageable chaos’ put into practice,” International Affairs, March 1, 2011, http://en.interaffairs.ru/read.php?item=189

[19] George H W Bush, speech before US Congress, March 6, 1991.

[20] P Gregory, “ What Paul Gregory is writing about,” December 18, 2010, http://whatpaulgregoryisthinkingabout.blogspot.com/2010/12/stalin-putin-justice-bukharin.html

[21] Jack Kemp, et al, Russia’s Wrong Direction: What the United States Can and Should do, Independent Task Force Report no. 57(New York: Council on Foreign Relations, 2006) xi. The entire publication can be downloaded at: < http://www.cfr.org/publication/9997/>

[22] “Senator McCain on Khodorkovsky and US-Russia relations,” Free Media Online, December 18, 2010, http://www.govoritamerika.us/rus/?p=17995

[23] C Gershman, “The Fourth Wave: Where the Middle East revolts fit in the history of democratization—and how we can support them,” The New Republic, March 14, 2011. NED, http://www.ned.org/about/board/meet-our-president/archived-presentations-and-articles/the-fourth-wave

[24] “The Case of the Trotskyite-Zinovievite Terrorist Centre,” Heard Before the Military Collegium of the Supreme Court of the U.S.S.R., Report of Court Proceedings, “Indictment,” Moscow, August 19-24, 1936.

[25] Sidney Hook, “Reader Letters: The Moscow Trials,” Commentary Magazine, New York, August 1984, http://www.commentarymagazine.com/article/the-moscow-trials/

[26] Joseph E. Davies, Mission to Moscow (London: Gollancz, 1942), p. 26.

[27]. Ibid., p. 34.

[28] London Observer, August 23, 1936.

[29] Walter Duranty, “Proof of a Plot Expected,” New York Times, August 17, 1936, p. 2.

[30] Davies, op. cit., p. 35.

[31] Cited by A Vaksberg, Stalin’s Prosecutor: The Life of Andrei Vyshinsky (New York: Grove Weidenfeld, 1991), p. 123.

[32] D N Pritt, “The Moscow Trial was Fair,” Russia Today, 1936-1937. Sloanhttp://www.marxists.org/history/international/comintern/
sections/britain/pamphlets/1936/moscow-trial-fair.htm

[33] Ibid.

[34] Ibid.

[35] Tomsky had committed suicide.

[36] Pritt, op. cit.

[37] Jeremy Murray-Brown, “The Moscow Trials,” Commentary, August 1984, http://www.commentarymagazine.com/article/the-moscow-trials/

[38] Ibid.

[39] Sidney Hook, Commentary, ibid.

[40] K R Bolton, “Origins of the Cold War,” op. cit.

[41] Central Intelligence Agency, “Cultural Cold War: Origins of the Congress for Cultural Freedom, 1949-50,” https://www.cia.gov/library/center-for-the-study-of-intelligence/kent-csi/docs/v38i5a10p.htm#rft1

[42] For example, a position supported by leading US Trotskyite Max Shachtman, Shachtmanism metamorphosing into a virulent anti-Sovietism, and providing the impetus for the formation of the National Endowment for Democracy. Trotsky’s widow Natalya as early into the Cold War as 1951 wrote a letter to the Executive Committee of the Fourth International and to the US Socialist Workers Party (May 9) stating that her late husband would not have supported North Korea against the USA, and that it was Stalin who was the major obstacle to world socialism. “Out of the Shadows,” Time, June 18, 1951. “Natalya Trotsky breaks with the Fourth International,” http://www.marxists.de/trotism/sedova/english.htm

Given the many Trotskyites and Trotsky sympathizers such as Sidney Hook, who became apologists for US foreign policy against the USSR, it might be asked whether Stalin’s contention that Trotskyites would act as agents of foreign powers was prescient?

[43] George Novack, “‘Introduction,’ The Case of Leon Trotsky,” International Socialist Review, Vol. 29, No.4, July-August 1968, pp.21-26.

[44] Ibid.

[45] “Russia: Trotsky and Woe,” Time, January 11, 1937. http://www.time.com/time/magazine/article/0,9171,757254,00.html

[46] Novack, op. cit.

[47] Descriptions by Novack.

See also: John Dewey, Jo Ann Boydston, John J McDermot, John Dewey: The Later Works, (Southern Illinois University, 2008) p. 640.

[48] Carleton Beals, “The Fewer Outsiders the Better: The Master Comes to Judgement,” Saturday Evening Post, 12 June 1937. http://www.revleft.com/vb/fewer-outsiders-better-t124508/index.html?s=37316b1a8beb93cba88ad37731a4779c&amp.

[49] Ibid.

[50] John Chamberlain, A Life with the Printed Word, (Chicago: Regnery, 1982), p. 65.

[51] Veteran British Trotskyite Tony Cliff laments of this phenomena: “The list of former Trotskyists who in their Stalinophobia turned into hard-line Cold War liberals is much longer.” Tony Cliff, “The Darker the Night the Brighter the Star, 1927-1940,” http://www.marxists.org/archive/cliff/works/1993/trotsky4/15-ww2.html

[52] The Freeman, August 13, 1951, http://mises.org/journals/oldfreeman/Freeman51-8.pdf

La Follette served as “managing editor,” (p. 2).

[53] K R Bolton, “America’s ‘World Revolution’: Neo-Trotskyist Foundations of U.S. Foreign Policy,” Foreign Policy Journal, May 3, 2010,
http://www.foreignpolicyjournal.com/
2010/05/03/americas-world-revolution-neo-trotskyist-foundations-of-u-s-foreign-policy/

[54] Ibid.

[55] In 1950 Goldman declared himself to be a “right-wing socialist.” In 1952 he admitted collaborating with the FBI, and stated, “if I were younger I would gladly offer my services in Korea, or especially in Europe where I could do some good fighting the Communists.” A M Wald, The New York Intellectuals, (New York 1987), p. 287.

[56] “British Trotskyism in 1931,” Encyclopaedia of Trotskyism Online: Revolutionary History, http://www.marxists.org/history/etol/revhist/backiss/vol1/no1/glotzer.html Glotzer was another of the Trotskyite veterans who became an ardent defender of the USA as the bulwark against Stalinism. He was prominent in the Social Democrats USA, whose honorary president was Sidney Hook.

[57] Gershman gave an eulogy at the “Albert Glotzer Memorial Service” in 1999. http://www.ned.org/about/board/meet-our-president/archived-presentations-and-articles/albert-glotzer-memorial-service

[58] John Dewey, Jo Ann Boydston, John J McDermot, op. cit., p. 641. Dewey is also shown here to have been in communication with American Trotskyite luminary Max Eastman.

[59] “Trotsky’s Trial,” Time, International Section, May 17, 1937.

[60] It would be a mistake nonetheless to see Time as an amiable pro-Soviet mouthpiece. Several months previously a lengthy Time article was scathing in its condemnation of the 1937 Moscow Trial and the confessions. “Old and New Bolsheviks,” Foreign News Section, Time, February 1, 1937. See also: “Russia: Lined With Despair,” Time, March 14, 1938.

[61] J Dewey, et al., The Case of Leon Trotsky:  Report of Hearings on the Charges Made Against Him in the Moscow Trials by the Preliminary Commission of Inquiry into the Charges Made Against Trotsky in the Moscow Trials, “Point 6: The Resignation of Carleton Beals,” 1937. http://www.marxists.org/archive/
trotsky/1937/dewey/report.htm

[62] Carleton Beals, op. cit.

[63] Ibid.

[64] J Arch Getty, “Trotsky in Exile: The Founding of the Fourth International,” Soviet Studies, Vol.38, No. 1, January 1986, pp. 24-35.

[65] Getty, ibid., Footnote 18, Trotsky Papers, 15821.

[66] As will be shown below, Prof. Rogovin, a Trotskyite who has studied the Soviet archives, quite recently sought to show that the Trotskyites were the focus of an important Opposition bloc since 1932.

[67] Beals, op. cit.

[68] Ibid.

[69] K R Bolton, personal observations and experiences with academics.

[70] Leon Trotsky, My Life (New York: Charles Scribner’s Sons, 1930), Chapter 42, “The Last Period of Struggle within the Party,” http://www.marxists.org/archive/trotsky/1930/mylife/ch42.htm

[71] Ibid.

[72] Verbatim Report of Central Committee, IV, p.33, cited by Trotsky at the “third session” of the Dewey Commission hearings. Trotsky alludes to this, writing: “Zinoviev and Kamenev openly avowed that the ‘Trotskyists’ had been right in the struggle against them ever since 1923.” Trotsky, ibid.

[73] Ibid.

[74] Ibid.

[75] Ibid.

[76] Ibid.

[77] The Case of Leon Trotsky, “Third Session,” April 12, 1937. http://www.marxists.org/archive/trotsky/1937/dewey/session03.htm

[78] Ibid.

[79] Vyshinsky, “Verbatim Report,” p. 464, quoted by Goldman, The Case of Leon Trotsky, op. cit.

[80] Vadim Rogovin, 1937: Stalin's Year of Terror ( Mehring Books, 1998), p. 63. Note: Mehring Books is a Trotskyite publishing house.

[81] R Sewell, “The Moscow Trials” (Part I), Socialist Appeal, March 2000, http://www.trotsky.net/trotsky_year/moscow_trials.html

[82] Social-Demokraten, September 1, 1936, p. 1.

[83] The Case of Leon Trotsky, “Fifth Session, April 13, 1937, http://www.marxists.org/archive/trotsky/1937/dewey/session05.htm

[84] Sven-Eric Holström, “New Evidence Concerning the ‘Hotel Bristol Question in the Fist Moscow Trial of 1936,” Cultural Logic, 2008, 6.2, “The Copenhagen Street Directory and Telephone Directory.”

[85] Ibid., 6.3, “Photographic evidence,” Figure 7.

[86] Getty, 1986, op. cit., p. 28.

[87] See: “Kirov Assassination” below.

[88] Trotsky, My Life, op. cit., Chapter 43.

[89] Trotsky, “A Letter to the Politburo,” March 15, 1933, Writings of Leon Trotsky (1932-33) (New York: Pathfinder Press) pp. 141-2.

[90] Ibid. “Renunciation of this programme is of course out of the question.”

[91] Ibid.

[92] “An Explanation,” May 13, 1933, Writings of Leon Trotsky (1932-33), ibid., p. 235.

[93] Trotsky, “Declaration to the Sixth Party Congress,” December 16, 1926, cited in Trotsky, My Life, op. cit., Chapter 44.

[94] Trotsky, “Nuzhno stroit' zanovo kommunistcheskie partii i International,” Bulletin of the Opposition, No. 36-37, p. 21, July 15, 1933.

[95] Trotsky, ‘Klassovaya priroda sovetskogo gosudarstava’, Bulletin of the Opposition, No. 36-37, October 1, 1933, pp. 1-12. At Moscow Vyshinsky cited this article as evidence that Trotsky advocated the violent overthrow of the Soviet state. The emphasis of the word “force” is Trotsky’s.

[96] Ibid.

[97] Trotsky, “Their Morals and Ours: In Memory of Leon Sedov,” The New International, Vol. IV, no. 6, June 1938, pp. 163-173, http://www.marxists.org/archive/trotsky/
1938/morals/morals.htm

The New International was edited by Max Shachtman, whose post-Trotskyite line laid a basis for the “neo-con” movement and support of US foreign policy during the Cold War. It was a Shachtmanite, Tom Kahn, who established the National Endowment for Democracy, which proceeds with a US version of the “world revolution.” Another New International editor was James Burnham, who became a proto-“neo-con” luminary during the Cold War. Professor Sidney Hook, one of the instigators of the Dewey Commission, and a CIA operative who was instrumental in forming the Congress for Cultural Freedom, for which he was awarded the Congressional Medal of Freedom from President Reagan, was a contributor to The New International. (December 1934, http://www.marxists.org/history/etol/writers/
hook/1934/12/hess-marx.htm
; April 1936, http://www.marxists.org/history/etol/writers/hook/
1936/04/feuerbach.htm
).

Albert Goldman, Trotsky’s lawyer at the Mexico Dewey hearings, was also a contributor.

[98] Ibid.

[99] Trotsky, “Their Morals and Ours,” op. cit.

[100] R Conquest, Stalin and the Kirov Murder (London; 1989).

[101] N S Khrushchev, “Secret Address at the Twentieth Party Congress of the Communist Party of the Soviet Union,” February 1956; Henry M Christman (ed.) Communism in Action: a documentary history (New York: Bantam Books, 1969), pp. 176-177.

[102] “Letter of an Old Bolshevik: The Key to the Moscow Trials,” New York, 1937.

[103] Anna Larina Bukharina, Nezabyvaemoe (Moscow, 1989); This I Cannot Forget (London, 1993), p. 276.

[104] A. Resis (ed.) Molotov Remembers (Chicago: Ivan R Dee, 1993), p. 353.

[105] A. Yakovlev, ‘O dekabr'skoi tragedii 1934’, Pravda, 28th January, 1991, p. 3, “The Politics of Repression Revisited,” in J. Arch Getty and Roberta T. Manning (editors), Stalinist Terror: New Perspectives (New York, 1993), p. 46.

[106] J Arch Getty, Origins of the Great Purges: The Soviet Communist Party Reconsidered: 1933-1938 (Cambridge; 1985), p. 48.

[107] Vadim Rogovin, 1937: Stalin's Year of Terror ( Mehring Books, 1988), p. 64.

[108] R Conquest, The Great Terror: Stalin’s Purge of the Thirties (London, 1973), p. 86.

[109] J Arch Getty, op. cit., p. 209.

[110] The Crime of the Zinoviev Opposition (Moscow, 1935), pp. 33-41.

[111] Report of Court Proceedings: The Case of the Trotskyite-Zinovievite Terrorist Centre (Moscow, 1936), pp. 41-42.

[112] Vadim Rogovin, “Stalin’s Great Terror: Origins and Consequences,” lecture, University of Melbourne, May 28, 1996. World Socialist Website: http://www.wsws.org/exhibits/1937/lecture1.htm

[113] http://www.wsws.org/exhibits/1937/title.htm

[114] A Hitler, Mein Kampf (London: Hurst and Blackett, 1939), Ch. 9, “Germany’s Policy in Eastern Europe,” pp. 533-541.

[115] Alvin D Coox, Nomonhan: Japan Against Russia, 1939 ( Stanford University Press, 1990), p.189.

[116] Amnon Sella, “Khalkhin-Gol: The Forgotten War,” Journal of Contemporary History, Vol. 18, no.4, October 1983, pp. 651–87.

[117] For example, those of Italian and German descent, including even German-Jewish refugees fleeing Germany, were interned on Soames Island, in Wellington Harbour, New Zealand, as potential “enemy aliens.” Conscientious Objectors, none of whom were “fascists,” but mostly Christian pacifists, were harshly treated and interned in New Zealand, in “military defaulters’ camps.” See: W J Foote, Bread and Water: the escape and ordeal of two New Zealand World War II conscientious objectors (Wellington: Philip Garside Publishing, 2000). In Britain under Regulation 18B around 800 suspected potential “fifth columnists” and pacifists were interned without charge or trial, including many ex-servicemen, some on active duty, including some prominent figures such as Admiral Sir Barry Domvile, and Capt. A H M Ramsay, Member of Parliament, for having opposed war with Germany or for campaigning for a negotiated peace. See: Barry Domville, From Admiral to Cabin Boy (London: Boswell Publishing, 1947). The USA had its own “show trial” in 1944 called the “Sedition Trial” which took over seven months and ended in a mistrial of a disparate collection of individuals who had in some manner opposed US entry into the war. See: Lawrence Dennis and Maxmillian St George, A Trial on Trial (Washington: National Civil Rights Committee, 1945).

[118] “Calls people war weary. But Leo Trotsky says they do not want separate peace,” New York Times, March 16, 1917.

[119] Lockhart said of Trotsky, whom he was seeing on a daily basis that, “He considered that war was inevitable. If the Allies would send a promise of support, he informed me that he would sway the decision of the Government in favour of war. I sent several telegrams to London requesting an official message that would enable me to strengthen Trotsky’s hands. No message was sent.” R H Bruce Lockhart, British Agent (London: G P Putnam’s Sons, 1933), Book Four, “History From the Inside,” Chapter 3. http://www.gwpda.org/wwi-www/BritAgent/BA04a.htm .

[120] K Radek, “Leo Schlageter: The Wanderer into the Void,” Speech at a plenum of the Executive Committee of the Communist International, June 1923.

 

[121] Trotsky, “The USSR in the War” (September 1939), The New International, New York, November 1939, Vol. 5, No. 11, pp. 325-332.

[122] Trotsky, “The USSR in the War: Are the Differences Political or Terminological?,” ibid.

[123] Trotsky, “The USSR in the War: We Do Not Change Our Course!”, ibid.

[124] Trotsky, The Military Writings of Leon Trotsky, “How the Revolution Armed,” Volume 1, 1918, “The Internal and External Situation of the Soviet Power in the Spring of 1918, Work, Discipline, Order;” Report to Moscow City Conference of the Russian Communist Party, March 28, 1918. http://www.marxists.org/archive/trotsky/1918/military/ch05.htm 

[125] Ibid.

[126] Alexander Rabinowitch, The Bolsheviks in Power: The First Year of Soviet Rule in Petrograd (Indiana University Press, 2007), p. 238.

[127] Ibid., p. 238.

[128] Ibid., p. 242.

[129] Ibid., p. 243.

[130] Trotsky, The Military Writings of Leon Trotsky, Vol. 1, “The First Betrayal,” http://www.marxists.org/archive/trotsky/1918/military/ch16.htm

[131] Rabinowitch, op. cit., p. 243.

[132] Ibid., p. 243.

[133] Trotsky, The Military Writings of Leon Trotsky, Vol. 1, “The First Betrayal,” op. cit.

[134] The Case of the Trotskyite-Zinovievite Terrorist Centre, Heard Before the Military Collegium of the Supreme Court of the U.S.S.R., “Last Pleas of Kamenev, Zinoviev, Smirnov, Olberg, Berman-Yurin, Holtzman, N. Lurye and M. Lurye,” August 23, 1936, (morning session). http://www.marxistsfr.org/history/ussr/government/law/1936/moscow-trials/index.htm

[135] Ibid.

[136] Matthew 27: 5.

[137] This “group therapy” and “sensitivity training” in the West has been described as an “institutional procedure of both coercive and informal persuasion.” Irving R Weschler and Edgar H Schein (ed.) Issues in Training, National Training Laboratories, National Education Association, Washington DC, 1962, Series 5, p. 47. The National Training Institute provided “sensitivity classes” for hundreds of State Department employees, including ambassadors, during the 1960s.

[138] William Fairburn, Russia – The Utopia in Chains, (New York: Nation Press Printing, 1931), p. 257.

[139] Trotsky, The Military Writings of Leon Trotsky, “How the Revolution Armed, op. cit.

[140] Robert Service, Trotsky: A Biography (London: Macmillan, 2009), p. 79.

[141] J V Stalin, “Against Vulgarising the Slogan of Self-Criticism,” Pravda, No. 146, June, 1928; J V Stalin Works (Moscow: Foreign Languages Publishing House, 1954), Vol. 11, p. 133.

[142] Ibid.

[143] N S Khrushchev, op. cit.

Source: Foreign Policy Journal

lundi, 09 janvier 2012

When Fascism Was On the Left

When Fascism Was On the Left

by Keith Preston

Ex: http://www.alternativeright.com/

mussolini-bersagliere-2d8e07d.jpgThe conventional left/right model of the political spectrum holds Fascism and Marxism to be polar opposites of one another. Marxism is regarded as an ideology of the extreme Left while Fascism supposedly represents an outlook that is about as far to the Right as one can go. A title recently translated into English by Portugal’s Finis Mundi Press, Eric Norling’s Revolutionary Fascism, does much to call the perception of Fascism, conceived of as it was by Mussolini and his cohorts, as an ideology of the extreme Right into question.

This work was originally published in 2001 and author Norling, a historian and lawyer, is a native Swede who now resides in Spain. Norling observes that throughout the entirety of his early life, from childhood until World War One, Mussolini was every bit as much as man of the Left as contemporaries such as Eugene V. Debs. He was what would later come to be known as a “red diaper baby” (meaning the child of revolutionary socialist parents). As a young man, Mussolini himself was a Marxist, fervently anticlerical, went to Switzerland to evade compulsory military service, and was arrested and imprisoned for inciting militant strikes. Eventually, he became a leader in Italy’s Socialist Party and he was imprisoned once again in 1911 for his antiwar activities related to Italy’s invasion of Libya. Mussolini was so prominent a socialist at this point in his career that he won the praise of Lenin who considered him to be the rightful head of a future Italian socialist state.

When World War One began in 1914, Mussolini initially held to the Italian Socialist Party’s antiwar position, but in the ensuing months switched to a pro-war position which earned him an expulsion from the party. He then enlisted in the Italian army and was wounded in combat. The reasons for Mussolini’s shift to a pro-war position are essential to understanding the true origins and nature of fascism and its place within the context of twentieth century political and intellectual history. Mussolini came to see the war as an anti-imperialist struggle against the Hapsburg dynasty of Austria-Hungary. Further, he regarded the war as an anti-monarchist struggle against conservative forces such as the Hapsburgs, the Ottoman Turks, and the Hohenzollern’s of Germany and attacked these regimes as reactionary enemies who had repressed socialism. Mussolini also prophetically believed that Russia’s participation in the war would weaken that nation to the point where it was susceptible to socialist revolution (which is precisely what happened). In other words, Mussolini regarded the war as an opportunity to advance leftist revolutionary struggles in Italy and elsewhere.

When the Italian Fascist movement was founded in 1919, most of its leaders and theoreticians were, like Mussolini himself, former Marxists and other radical leftists such as proponents of the revolutionary syndicalist doctrines of Georges Sorel. The official programs issued by the Fascists, translations of which are included in Norling’s book, reflected a standard mixture of republican and socialist ideas that would have been common to any European leftist group of the era. If indeed the evidence is overwhelming that Fascism has its roots on the far Left, then from where does Fascism’s reputation as a rightist ideology originate?

The answer appears to be a combination of three primary factors: Marxist propaganda that has regrettably found its way into the mainstream historiography, the revision of leftist revolutionary doctrine itself by Fascist leaders, and the inevitable compromises and accommodations made by Fascism upon the achievement of actual state power. Regarding the first these, David Ramsay Steele described the standard Marxist interpretation of Fascism in an important article on Fascism’s history:

In the 1930s, the perception of "fascism"in the English-speaking world morphed from an exotic, even chic, Italian novelty into an all-purpose symbol of evil. Under the influence of leftist writers, a view of fascism was disseminated which has remained dominant among intellectuals until today. It goes as follows:

Fascism is capitalism with the mask off. It's a tool of Big Business, which rules through democracy until it feels mortally threatened, then unleashes fascism. Mussolini and Hitler were put into power by Big Business, because Big Business was challenged by the revolutionary working class. We naturally have to explain, then, how fascism can be a mass movement, and one that is neither led nor organized by Big Business. The explanation is that Fascism does it by fiendishly clever use of ritual and symbol. Fascism as an intellectual doctrine is empty of serious content, or alternatively, its content is an incoherent hodge-podge. Fascism's appeal is a matter of emotions rather than ideas. It relies on hymn-singing, flag-waving, and other mummery, which are nothing more than irrational devices employed by the Fascist leaders who have been paid by Big Business to manipulate the masses.

This perception continues to be the standard leftist “analysis” of Fascism even in present times, and goes a long way towards explaining why, for instance, American political movements or figures that have absolutely nothing to do with historic Fascism, such as the Tea Party or the neocon mouthpieces of FOX News or “conservative” talk radio, continue to be recipients of the “fascist” label by atavistic liberals and leftists.

The reality of Fascism’s origins was quite different. Its creators were an assortment of leftist intellectuals and political figures whose common reference point was their realization that Marxism was a failed ideology. As Steele observed:

Fascism began as a revision of Marxism by Marxists, a revision which developed in successive stages, so that these Marxists gradually stopped thinking of themselves as Marxists, and eventually stopped thinking of themselves as socialists. They never stopped thinking of themselves as anti-liberal revolutionaries.

The Crisis of Marxism occurred in the 1890s. Marxist intellectuals could claim to speak for mass socialist movements across continental Europe, yet it became clear in those years that Marxism had survived into a world which Marx had believed could not possibly exist. The workers were becoming richer, the working class was fragmented into sections with different interests, technological advance was accelerating rather than meeting a roadblock, the "rate of profit" was not falling, the number of wealthy investors ("magnates of capital") was not falling but increasing, industrial concentration was not increasing, and in all countries the workers were putting their country above their class.

The early Fascists were former Marxists who had come to doubt the revolutionary potential of class struggle, but had simultaneously come to regard revolutionary nationalism as showing considerable promise. As Mussolini remarked in a speech on December 5, 1914:

The nation has not disappeared. We used to believe that the concept was totally without substance. Instead we see the nation arise as a palpitating reality before us!...Class cannot destroy the nation. Class reveals itself as a collection of interests—but the nation is a history of sentiments, traditions, language, culture, and race. Class can become an integral part of the nation, but the one cannot eclipse the other. The class struggle is a vain formula, with effect and consequence wherever one finds a people that has not integrated itself into its proper linguistic and racial confines—where the national problem has not been definitely resolved. In such circumstances the class movement finds itself impaired by an inauspicious historic climate.

Fascism subsequently abandoned class struggle for a revolutionary nationalist outlook that stood for class collaboration under the leadership of a strong state that was capable of unifying the nation and accelerating industrial development. Indeed, Steele made an interesting observation concerning the similarities between Italian and Third World Marxist “national liberation” movements of the second half of the twentieth century:

The logic underlying their shifting position was that there was unfortunately going to be no working-class revolution, either in the advanced countries, or in less developed countries like Italy. Italy was on its own, and Italy's problem was low industrial output. Italy was an exploited proletarian nation, while the richer countries were bloated bourgeois nations. The nation was the myth which could unite the productive classes behind a drive to expand output. These ideas foreshadowed the Third World propaganda of the 1950s and 1960s, in which aspiring elites in economically backward countries represented their own less than scrupulously humane rule as "progressive" because it would accelerate Third World development. From Nkrumah to Castro, Third World dictators would walk in Mussolini's footsteps. Fascism was a full dress rehearsal for post-war Third Worldism.

During its twenty-three years in power, Mussolini’s regime certainly made considerable concessions to traditionally conservative interests such as the monarchy, big business, and the Catholic Church. These pragmatic accommodations borne of political necessity are among the evidences typically offered by leftists as indications of Fascism’s rightist nature. Yet there is abundant evidence that Mussolini essentially remained a socialist throughout the entirety of his political life. By 1935, thirteen years after Mussolini seized power in the March on Rome, seventy-five percent of Italian industry had either been nationalized outright or brought under intensive state control. Indeed, it was towards the end of both his life and the life of his regime that Mussolini’s economic policies were at their most leftist.

After briefly losing power for a couple of months during the summer of 1943, Mussolini returned as Italy’s head of state with German assistance and set up what came to be called the Italian Social Republic. The regime subsequently nationalized all companies employing more than a hundred workers, redistributed housing that was formerly privately owned to its worker occupants, engaged in land redistribution, and witnessed a number of prominent Marxists joining the Mussolini government, including Nicola Bombacci, the founder of the Italian Communist Party and a personal friend of Lenin. These events are described in considerable detail in Norling’s work.

It would appear that the historic bitter rivalry between Marxists and Fascists is less a conflict between the Left and the Right, and more of a conflict between erstwhile siblings on the Left. This should come as no particular surprise given the penchant of radical leftist groupings for sectarian blood feuds. Indeed, it might be plausibly argued that leftist ”anti-fascism” is rooted in jealously of a more successful relative as much as anything else. As Steele noted:

Mussolini believed that Fascism was an international movement. He expected that both decadent bourgeois democracy and dogmatic Marxism-Leninism would everywhere give way to Fascism, that the twentieth century would be a century of Fascism. Like his leftist contemporaries, he underestimated the resilience of both democracy and free-market liberalism. But in substance Mussolini's prediction was fulfilled: most of the world's people in the second half of the twentieth century were ruled by governments which were closer in practice to Fascism than they were either to liberalism or to Marxism-Leninism. The twentieth century was indeed the Fascist century.

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17 millions de victimes de la traite musulmane

17 millions de victimes de la traite musulmane

Entretien avec le Prof. Jacques Heers

Ex: http://anti-mythes.blogspot.com/

A partir du VIIe siècle, les musulmans ont pratiqué une traite esclavagiste touchant à la fois les Européens et les Africains. Agrégé et docteur en histoire, Jacques Heers a été professeur des universités et directeur du département d'études médiévales à la Sorbonne. Il a consacré plusieurs ouvrages à l'esclavage médiéval en Méditerranée, aux Barbaresques et aux négriers en terre d'islam (1), qui viennent d'être réédités. Autant dire que nul n'est mieux placé que lui pour parler de la traite musulmane.

Le Choc du mois : Y -a-t-il une spécificité de la traite musulmane ?

Jacques Heers : Il y en a deux. Son importance quantitative, d'abord. Les conquêtes musulmanes ont été d'une ampleur et d'une brutalité inédites. Et puis le fait que les musuhnans ont ajouté une dimension religieuse à l'esclavage, en distinguant très nettement le «fidèle», de «l'infidèle». En résumé, la théorisation du djihad et l'expansion territoriale musulmane aboutissent effectivement à l'apparition d'une forme d'esclavage tout à fait spécifique.

Même si certains exégètes affirment le contraire, le Coran tolère parfaitement l'asservissement des «chiens de mécréants». Confrontés à la question cie l'esclavage, les docteurs de la loi rendaient en général le même verdict : le prisonnier infidèle doit demeurer esclave, même s'il se convertit aussitôt ; c'est la punition de sa mécréance passée. En revanche, le captif musulman, même ramené «chargé de chaînes» doit immédiatement retrouver la liberté.

Théoriquement, le Coran interdit de réduire un musulman en esclavage, mais en pratique, les exceptions abondent, pour des raisons plus ou moins légitimes : les victimes sont de « mauvais musulmans », etc.

Quand apparaît la traite musulmane ?

Dès la naissance de l'islam, au VIIe siècle! Mahomet et ses fidèles possédaient des esclaves. C'était toutefois une pratique courante, durant toute l'Antiquité. Il n'est pas étonnant que les peuples orientaux, au cours du Haut Moyen Age, la perpétuent à leur bénéfice.

Au début de l'hégire, les esclaves sont essentiellement blancs...

Comment les musulmans se procurent-ils leurs esclaves ?

Essentiellement par la guerre. Les « cavaliers d'Allah » conquièrent, asservissent ou convertissent les populations cles Balkans, d'Asie Mineure et d'Europe. Ils ramènent d'immenses cohortes de prisonniers, hommes et femmes. On a vu des Sarrasins mener des razzias jusque dans les Alpes, au IX' siècle ! En 997, le calife al-Mansur, qui régnait sur l'Espagne arabo-musulmane - al Andalous - mena une interminable razzia dans les royaumes chrétiens du nord de la péninsule. Il s'enfonça jusqu'au cœur de la Galice, laissant Saint-Jacques-de-compostelle en ruines.

Toujours en Espagne, au XII' siècle, des flottes musulmanes croisent sur les côtes de Galice et, au petit matin, lancent des attaques sur les villages de pêcheurs. En Méditerranée, sur un autre front, les musulmans, maîtres de la Sicile, lancent des chevauchées contre les grands monastères et sur les routes de pèlerinage vers Rome. Ailleurs, les pirates musulmans ravagent les côtes du Languedoc ou de Toscane avec des flottes atteignant parfois cinquante galères ! Et chaque guerre apporte son lot de captifs, qui sont aussitôt convoyés pour être vendus sur les marchés, de l'Espagne au Maghreb et jusqu'en Orient...

Il y a une réelle préférence pour les esclaves blancs...

Les musulmans ont pratiqué la traite des Noirs, mais dans les premiers temps de l'hégire, l'ère d'expansion islamique, les esclaves étaient essentiellement des Blancs. Laissez-moi vous citer le savant Ibn Haukal, qui affirmait, au temps de l'Espagne arabo-musulmane que « le plus bel article importé d'Espagne sont les esclaves, des filles et de beaux garçons qui ont été enlevés dans le pays des Francs et dans la Galice. Tous les eunuques slaves qu'on trouve sur la terre sont amenés d'Espagne et aussitôt qu'ils arrivent, on les châtre. Ce sont des marchands juifs qui font ça ». Le géographe Ibn al-Fakih, lui, racontait que « de la mer occidentale, arrivent en Orient les esclaves hommes, romains, francs, lombards et les femmes, romaines et andalouses ».

Quand la traite musulmane cesse-t'elle en direction de l'Europe ?

Elle s'est considérablement réduite lorsque les Arabes ont passé le Sahara pour aller razzier l'Afrique noire. Mais elle a très vite repris, dès les années 800, avec la piraterie. Elle s'intensifie en 1517, lorsque Alger, véritable nid de pirates, tombe aux mains des Turcs. La guerre de course fait alors partie intégrante du plan de conquête de la Méditerranée par les Ottomans. L'esclavage des chrétiens, méthodiquement mené, redouble.

Dans le même temps, les Barbaresques assiègent Rhodes en 1522 et Malte en 1565. S'ils perdent Rhodes en 1523, les chevaliers de Malte repoussent les musulmans en 1566. L'ordre de Malte devient une véritable sentinelle de la Méditerranée. Ses marins font régner la terreur chez les musulmans et pratiquent eux-mêmes l'esclavage ! Ils jouent un rôle clef dans la bataille de Lépante en 1571, qui marque le grand coup d'arrêt aux incursions musulmanes en Europe.

En 1888, à Médine, 5.000 esclaves sont vendus dans l'année

 

Mais les musulmans poursuivent la traite des chrétiens en Afrique noire...

 

Exact. Il y a trois grandes routes de traite. La première mène en Afrique de l'Ouest sahélienne, où le commerce des esclaves fait traditionnellement partie des échanges transsahariens. La deuxième passe par la mer Rouge et le Soudan. En Arabie, en 1888, sur le seul marché de Médine, l'on peut vendre 5 000 esclaves par an. La troisième traite se passe sur la côte d'Afrique de l'Est, où Zanzibar devient le plus grand marché d'esclaves au monde.

La première traite est la plus longue et occasionne de nombreuses pertes. Elle passe par l'Egypte, dont les musulmans sont devenus maîtres, et le Sahara. Elle est d'abord faite de razzias, puis, à partir du IX' siècle, repose sur la conquête de royaumes noirs et le négoce avec les marchands d'esclaves.

Quelles sont les principales cibles ?

Le royaume chrétien d'Ethiopie. Les Egyptiens l'attaquent en passant par la vallée du Nil. Les Arabes traversent la mer Rouge. A l'ouest, les Marocains osent une traversée de cent jours de marche après Marrakech, dont au moins la moitié à travers le Sahara.

Le retour est un enfer. Le Niger, le Sénégal et le Mali sont également touchés ... Des forbans musulmans lancent des razzias le long des côtes de l'océan Indien avec des boutres - de rapides voiliers. Dans les royaumes islamiques du Soudan, les chasses aux esclaves mobilisent chaque année de forts partis de cavaliers. Ils repèrent les villages les plus intéressants et partent par petits groupes. Ils montent des chameaux de race, s'approvisionnent en eau, marchent la nuit et attaquent au petit matin. Les opérations devant être rentables, ils évitent les lieux trop bien protégés et n'attaquent qu'à coup sûr. Une fois maîtres du terrain, ils massacrent les faibles et les vieillards pour n'emmener que les malheureux en état de servir.

Pour être honnête, il faut ajouter que des négociants sont aussi sur les rangs, car des rois noirs, près du Tchad par exemple, les informent du lancement des grandes chasses aux esclaves. Ils vont s'installer dans les villages, en attendant - à leurs frais - le retour de l'expédition.

Comment les esclaves sont-ils traités ?

Très mal, car ils sont gratuits et en grand nombre. Contrairement à la traite atlantique, il n'a pas fallu négocier avec des rois esclavagistes. Il a suffi de tuer ceux qui se défendaient !

Sur la route de leur captivité, les esclave vivaient un enfer. La traite occasionne des pertes terribles tant dans leurs rangs que dans ceux des convoyeurs. Les plus faibles sont abandonnés sans pitié. Les témoignages sont horribles : les hommes et les femmes meurent de soif, en sont parfois réduits à ouvrir la panse des animaux pour y trouver de l'eau. Les esclaves malades ou affaiblis sont abandonnés en route à une mort certaine. Des négociants expliquent tranquillement à leurs associés, restés en Arabie qu'il a fallu, ici où là, égorger quatre femmes «fanées» et émasculer deux enfants pour ne pas perdre de temps dans le désert et préserver la cargaison. A l'arrivée, selon la difficulté de la traversée, les survivants sont vendus avec une marge de 200 à 300 %. C'est une façon de compenser les pertes.

De quoi se compose une cargaison d'esclaves ?

Essentiellement des jeunes femmes, blanches ou noires. Des enfants et des hommes solides. Ne restent que les personnes en bonne santé. Les autres sont morts en route. En chemin, pour ècouler les «cargaisons»: plus vite, certains campements se transforment en marché, où les grossistes viennent faire un premier choix. Puis on arrive dans les grandes places, comme Zanzibar ou Bagdad. Les acheteurs peuvent examiner leur marchandise, regarder les dent, l'élasticité d'une poitrine, constater si une jeune femme est vierge ou déflorée, mesurer la vivacité intellectuelle ou la force physique d'un esclave, son adresse...

Le Caire est un gigantesque marché, où l'on trouve toute sorte de captifs. Au XIX' siècle, Gérard de Nerval, dans son voyage au Caire(2), raconte comment plusieurs marchands «basanés» l'abordent pour lui proposer «des Noires ou des Abyssiniennes»...

Que deviennent les victimes ?

Elles servent sur les chantiers publics ou au service d'un maître.

A la Bourse aux esclaves, les négriers spéculent

Il y a également les bagnes ?
 
Là, c'est l'époque des Barbaresques et des Ottomans. Alors qu'à Bagdad ou au Caire, on trouve une majorité d'esclaves noirs, les bagnes d'Alger ou de Tunis comportent surtout des Blancs. Ils maintenaient à eux seuls toute l'activité économique locale : les chantiers navals, les fabriques, les commerces ... Alors que les villes d'Egypte achetaient aux caravaniers du désert des milliers d'esclaves venus d'Afrique, les cités corsaires du Maghreb s'épargnaient ces dépenses, grâce à la guerre.

Une fois la part du sultan mise de côté, les captifs des Barbaresques passaient directement de l'entrepont du navire au marché. Des négociants les mettaient aux enchères, à la criée. Ceux visiblement inaptes aux travaux de force, mais dont on espère tirer une bonne rançon, valent jusqu'à sept fois un homme valide. Les Turcs et les Maures spéculent quotidiennement sur la valeur de leurs esclaves. Faut-il acheter ou vendre? C'est un peu une Bourse avant l'heure...

Comment vivaient ces esclaves ?

Le plus souvent en groupes, logés dans les bagnes - sept, rien qu'à Alger. A Tunis ou Tripoli, ils portaient plus de dix kilos de fers. Les esclaves en terre d'islam n'avaient pas le droit de fonder une famille et n'avaient pas ou peu d'enfants. Pour des raisons très simples : le grand nombre d'eunuques, l'interdiction faite aux femmes de se marier et une mortalité très élevée.

Les conditions de vie étaient épouvantables. Les captifs étaient battus à la moindre occasion, dormaient dans de pauvres hamacs, pendus les uns au-Dessus des autres. Ils souffraient du froid en hiver, de la chaleur en été, de l'humidité et des vermines en toute saison.

Et l'hygiène ?

Pas d'hygiène, puisqu'ils devaient payer leur eau ! Elle leur servait essentiellement à boire. Il leur était impossible de se laver régulièrement, encore moins de laver les hardes leur servant de vêtements ... Vous imaginez que, rapidement, les frottements de tissus crasseux sur les peaux sales provoquaient des irritations, des furoncles et de nombreuses maladies, qui concourraient à la mortalité.

Et le travail ?

Le matin, à peine nourris, ils partaient vers les chantiers ou les demeures de leurs maîtres, leur atelier ou leur boutique. Les mieux lotis - une minorité - étaient loués à des diplomates chrétiens : ils menaient alors l'existence d'un domestique européen.

La condition la plus difficile, d'un certain point de vue, était celle des femmes et des enfants. Les femmes avaient généralement un sort misérable, exposées à la vente comme des bêtes, forcées de servir, en butte à tous les abus, parfois prostituées pour le compte de leur maître... Contrairement aux légencles des Mille et Une Nuits, les récits des musulmans tranchent avec les textes des juifs et des chrétiens par le nombre d'histoires et de remarques salaces sur les « qualités », sexuelles des femmes.

Des esclaves chrétiens sont brûlés vifs à Alger !

Etait-il possible de fuir ?

Difficilement. Certains captifs acceptaient de servir de mouchards en échange de menus arrangements. La surveillance était assez stricte et les punitions terribles. Un texte raconte qu'à Alger, « lorsqu'un chrétien était pris à fuir, (le sultan Hassan Pacha) le faisait saisir par ses esclaves et brûler vif en leur présence; il faisait bâtonner les autres jusqu'à la mort, et leur coupait lui-méme les narines ou les oreilles, ou faisait exécuter ce supplice devant lui ». D'autres subissaient la bastonnade, les galères ou on les envoyait aux carrières de pierres, où les travaux étaient particulièrement pénibles...

Comme Cervantès...

Cervantès illustre parfaitement votre question sur les possibilités d'évasion(3). Il a été prisonnier durant cinq ans. Il a tenté une première évasion en subornant un garde. Celui-ci n'honora pas son engagement. Direction : les carrières! En 1577, il fit une deuxième et une troisième tentatives, mais fut toujours pris et passa en tout dix mois aux chaînes, dans un cul-de-basse-fosse. Ses comparses furent pendus ou empalés. Les autres eurent les oreilles tranchées. A la quatrième tentative, il échoua encore! Il ne fut libéré que contre une rançon importante, grâce à l'action des ordres mercédaires, ces chrétiens qui achetaient les esclaves ou s'y substituaient !

Quand cesse l'esclavage musulman ?

Mais il existe encore ! La colonisation de l'Afrique au XIXe siècle a mis un terme que l'on croyait définitif à l'esclavage musulman. Mais celui-ci a repris avec la décolonisation. La traite musulmane, qui a duré mille deux cents ans, perdure, au Soudan par exemple.

Connaît-on les chiffres estimés de la traite ?

Les historiens travaillant sur l'esclavage musulman se heurtent à une désespérante absence de sources. Les registres fiscaux de Zanzibar sont les seuls répertoriés de nos jours mais ils ne remontent pas au-delà de 1850.

Les estimations moyennes se situent à un minimum de 17 millions de victimes. Mais c'est ignorer les « chiffres noirs » très importants : où sont passées les victimes mortes durant le voyage, les opérations dont on ne sait rien, les caravanes perdues dans le désert ou en mer ? Sans compter les esclaves européens que l'on « oublie » de comptabiliser et les Africains tués lors des razzias : défenseurs ou « inutiles », qui étaient des bouches inutiles à nourrir. Faut-il ou non les intégrer au bilan de la traite orientale ?


Propos recueillis par Patrick Cousteau
____________
1. Les Négriers en terre d'islam. La première traite des Noirs, VIl-XVI siècle, Perrin, 2003 (rééd. Perrin, coll. Tempus, 2008).
Les Barbaresques, la course et la guerre en Méditerranée, XIV-XVI siècle, Perrin, 2001 (rééd. Perrin, coll. Tempus, 2008).
Voir aussi le livre tiré de sa thèse de doctorat; Esclaves et domestiques au Moyen Age dans le monde méditerranéen, Hachette, 1981 (rééd. 2006).
2. A lire dans le Voyage en Orient, de Gérard de Nerval, que viennent opportunément de rééditer en collection Folio les éditions Gallimard.
3. Pour en savoir plus, lire ; Le Captif. Extrait de Don Quichotte, de Cervantès, préface de Jacques Heers, éditions de Paris, 2006.

Source : le Choc du Mois - Juin 2008

vendredi, 06 janvier 2012

John Brown, discutibile eroe abolizionista, perseguiva scientemente la guerra civile americana

John Brown, discutibile eroe abolizionista, perseguiva scientemente la guerra civile americana

di Francesco Lamendola

Fonte: Arianna Editrice [scheda fonte]




«John Brown giace nella tomba là nel pian,
dopo una lunga lotta contro l’oppressor;
John Brown giace nella tomba là nel pian
ma l’anima vive ancor…! […]
L’hanno impiccato come fosse un traditor,
ma traditore fu colui che lo impiccò;
John Brown giace nella tomba là nel pian,
ma l’anima vive ancor…!»

Immagino che a molti bambini che hanno frequentato le elementari negli anni Sessanta, come me, sia stata insegnata, nell’ora di musica, questa canzone dalle note squillanti e dal ritmo maestoso, quasi solenne, magari da una maestra di canto che s’infervorava come se stesse celebrando una solenne liturgia profana.
L’altra canzone preferita di quella maestra  era «Bella ciao», che ci faceva cantare ogni settimana, immancabilmente, e sempre con pari trasporto: mentre pestava sui tasti del pianoforte, ci guardava con occhio di falco, per scoprire se qualcuno faceva solo finta di cantare, muovendo in silenzio le labbra; si vedeva che, per lei, quella musica e quelle parole rappresentavano una dichiarazione di guerra a tutto ciò che considerava politicamente e moralmente riprovevole: lo schiavismo degli Stati Uniti del Sud e il fascismo, affastellati nella stessa, inesorabile condanna.
Ogni nuova religione ha le sue precise liturgie, come e più della vecchia, ch’essa pretende di soppiantare; il marxismo, che è stato la nuova religione dell’Occidente fin quasi alla vigilia del crollo del sistema sovietico, aveva le sue; e questa era una di quelle, dove la maestra comunista poteva contrapporre il suo giovane e trionfante credo laico, portatore di luce e di giustizia fra i popoli, a quello del prete che, in oratorio, somministrava ai bambini le preesistenti certezze, vetuste d’anni e perciò affascinanti, ma verosimilmente - così sembrava allora, quasi a tutti - destinate alla sconfitta, per disseccamento e consunzione.
John Brown, dunque, nella mitologia progressista e libertaria degli ani Sessanta, era una sacra icona di quella nuova religione laica, che era resa sempre più autorevole e suggestiva dai trionfi della “sua” scienza (i primi viaggi nello spazio e i primi sbarchi sulla Luna, sia pure con astronavi senza equipaggio, da parte dei Sovietici); egli aveva lottato, come un nobile cavaliere dell’ideale, per l’idea di giustizia sociale più evidente e d’immediata comprensione: il diritto di ciascun essere umano di nascere e rimanere libero da qualsiasi padrone.
E lasciamo perdere se, nel sistema della politica e dell’economia moderne, la tanto celebrata “libertà” dell’individuo sia davvero tutelata come quei sacerdoti della nuova fede, così come i loro irriducibili avversari capitalisti - nell’esaltazione dell’antischiavismo erano tutti d’accordo, così come nella esecrazione del fascismo e nell’azzeramento di vent’anni della storia italiana recentissima - andavano trionfalisticamente sostenendo; lasciamo perdere, perché ciò meriterebbe un discorso a parte.
Nella canzoncina, universalmente nota, dedicata alla celebrazione della figura di John Brown, vi sono molti tratti di derivazione religiosa: in effetti, più che una celebrazione laica, sembra un martirologio in piena regola; vi è, inoltre, un tacito parallelismo (e tutto a suo favore) con l’immagine del Cristo crocifisso, perché, se l’anima di entrambi vive ancora, John Brown è sceso nella tomba dopo aver lottato lungamente contro l’oppressore, mentre Cristo non ha saputo fare altro che amare tutti gli uomini, anche i nemici, e perdonare i suoi stessi carnefici…
Ma i bambini crescono e capita che vengano presi da strane curiosità; per esempio, da quella di verificare sino a che punto l‘agiografia di quei “santi” laici del Progresso, della Libertà e della Giustizia corrisponda, non diciamo alla palese idealizzazione che ne è stata fatta a scopo ideologico, ma, almeno un poco, a quella che gli storici hanno ancora il vizio incorreggibile di chiamare “la verità dei fatti”.
John Brown, dunque, è stato un profeta armato: questo è il primo dato di fatto che, sfrondato l’alone della leggenda, emerge incontrovertibile; nessuno scandalo in questo, la storia è letteralmente piena di profeti armati, più numerosi, senza dubbio, di quelli disarmati e specialmente sul terreno politico e sociale: per un Gandhi che pratica, e predica, la lotta nonviolenta, se ne trovano almeno dieci che danno senz’altro la parola al fucile, sia pure, beninteso, anzi specialmente, per affermare i sacrosanto principi dell’89: libertà, fraternità, uguaglianza.
Benissimo; risulta un po’ più difficile conciliare questa attitudine all’azione violenta con la Bibbia, la grande sorgente d’ispirazione di John Brown; ma anche questa apparente difficoltà scompare, o si riduce di molto, se si considera che, per il puritanesimo della Nuova Inghilterra, di cui egli era profondamente imbevuto, l’Antico Testamento, col suo Yahweh giusto, ma terribile e sovente poco misericordioso, sembra pesare assai più del Nuovo, tutto pervaso dalla lieta novella di Cristo sull’amore e sul perdono. Brown può aver visto benissimo gli schiavisti del Sud con lo stesso occhio col quale i Giudici dell’Antico Testamento guardavano ai Filistei, agli Amaleciti e agli altri popoli “idolatri” che avevano l’imperdonabile presunzione di abitare la terra che Yahweh aveva promesso a loro e solamente a loro, ossia come pagani da sterminare, contro i quali qualunque azione diventava lecita e santa.
Tutti sanno che John Brown fu catturato dopo aver dato l’assalto all’arsenale federale di Harper’s Ferry, le cui armi intendeva distribuire ai negri per provocare una insurrezione generale; che in quella azione caddero, combattendo, sia alcuni dei suoi seguaci, sia alcuni soldati; e che affrontò virilmente il processo per cospirazione, omicidio e insurrezione armata e la conseguente impiccagione, il 2 dicembre 1859, appena quattro mesi prima che gli Stati del Sud proclamassero la secessione dal Nord e avesse principio la Guerra civile americana.
Sono un po’ meno numerosi, nel grosso pubblico, coloro i quali sanno che, prima dell’azione di Harper’s Ferry, Brown aveva scorrazzato in lungo e in largo con le truculente milizie volontarie del Kansas, i cosiddetti “freesolilers”, e che, il 24 maggio 1856, a Pottawatomie Creek, aveva guidato una spedizione che si era conclusa con l’assassinio a freddo di cinque sudisti: episodio che incomincia già a gettare una luce un po’ diversa sulla sua figura, così come l’hanno divulgata e mitizzata, prima e soprattutto dopo la sua more, con tanto successo, i suoi estimatori.
La realtà è che egli fu l’artefice principale della propria leggenda: durante il processo, infatti, si rese conto di avere in mano uno strumento formidabile per presentare se stesso come il puro idealista senza macchia e senza paura e per guadagnare alla causa antischiavista larghi settori dell’opinione pubblica; un po’ come aveva fatto, solo un anno prima, Felice Orsini con la causa nazionale italiana, allorché era stato processato per aver tentato di assassinare l’imperatore francese Napoleone III (e chissà se Brown ne era a conoscenza e ne aveva tratto ispirazione).
Quello che, però, rivela pienamente la mentalità dell’uomo e la sua concezione dell’etica, in nome della quale pretendeva di combattere gli orrori dello schiavismo, è un altro fatto: e cioè la convinzione, ormai raggiunta pressoché unanimemente dagli storici, che egli già da tempo si fosse posto l’obiettivo preciso di scatenare, mediante una azione di tipo insurrezionale altamente spettacolare, una reazione tale da parte degli Stati schiavisti, da spingerli a rompere con l’Unione e, di conseguenza, da provocare una guerra civile fra il Sud e il Nord, dalla quale soltanto si aspettava l’abolizione della schiavitù.
Aveva osservato un acuto biografo italiano di John Brown, Giulio Schenone, nel suo libro «John Brown, l’apostolo degli schiavi» (Mursia, Milano, 1984, pp. 150-54):

«John Brown, sin dall’infanzia,si inserì pienamente nella realtà del suo tempo: nella formazione della sua personalità, infatti, entrarono in gioco due delle forze più permeanti del carattere americano di sempre, il puritanesimo della Nuova Inghilterra e la “frontiera”. Ne venne fuori un uomo tutto d’un pezzo, forte nell’animo quanto nel corpo, e deciso a vivere la sua vita ispirandosi ai sacri principi che la sua religione gli aveva inculcato: la sua visione  della vita fu però, per un certo tempo, deformata in parte per questo suo rigorismo biblico, in parte per l’incrollabile fiducia nelle sue capacità che lo condussero ad una considerazione delle cose troppo approssimativa e superficiale.  […]
Probabilmente fu una più attenta lettura  del vecchio testamento che lo convinse definitivamente ad imboccare la strada della violenza, ma non si deve per questo pensare che l’abolizionismo violento di Brown non avesse radici nella realtà del tempo.  Fu, al contrario, la realtà che lo aveva più volte sconfitto, la realtà di quegli anni, che esplodeva di tanto in tanto in lampi di violenza (culminati nel 1857 con l’assassinio di Lovejoy) a spingerlo a ripudiare l’abolizionismo fatto di parole dei suoi amici; gli esempi, poi, di Mosè, Giosuè, Gedeone, che anche con la violenza avevano liberato il loro popolo dal servaggio, fecero il resto e gli indicarono perentoriamente la via da seguire. Nacque così nella sua mente il “piano virginiano”, che la maggior parte degli studiosi ha definito impietosamente, ma anche ingiustamente, pazzesco o per lo meno utopistico; Sanborn, invece, accosta lo schema di Brown all’impresa dei Mille di Garibaldi, e il paragone è significativamente ripreso da Luraghi, che attribuisce il fallimento pratico del piano non alla sua presunta inattuabilità, ma all’idea sbagliata che Brown si era fatto della schiavitù.
Ma quella visione astratta e irreale del Sud non era frutto dell’immaginazione del solo Brown; era comune infatti ad una intera generazione di abolizionisti che anzi, con la loro letteratura, avevano indotto il Vecchio a credere ciecamente nella collaborazione attiva degli schiavi al suo piano. Questa fu l’unica utopia nella quale credette un uomo che era diventato invece, col passare degli anni, estremamente lucido e consapevole di quello che stava avvenendo nel suo Paese e soprattutto di quello che sarebbe potuto avvenire a determinate condizioni. Di fronte allo scoppio del conflitto civile nel Kansas e alle violente diatribe dei congressisti, che rendevano oltremodo chiara l’enorme distanza che separava ormai irrimediabilmente le due parti del Paese, Brown intravide forse la possibilità di costringere il Sud alla secessione e quindi il Nord al conflitto armato:; la testimonianza di Salmon Brown riguardo alle reali intenzioni del padre, CI PUÒ PORTARE ALLA CONCLUSIONE CHE GIÀ NEL 1854 BROWN AVEVA PREVISTO E SI ERA POSTO COME OBIETTIVO LA GUERRA CIVILE [il corsivo è nostro]. Questa è lungimiranza, non utopia, e del resto la susseguente attività del capitano nel Kansas testimonia la sua lucida e consapevole presenza nella realtà del tempo: appena giunto nel Territorio, si rese conto del terrore che immobilizzava i coloni “freesoilers”, e sferrò con l’eccidio del Pottawatomie un colpo così tremendo che cambiò immediatamente le carte in tavola e volse le sorti del conflitto a favore dei “freesoilers. […]
Ci voleva un’ulteriore provocazione perché le minoranze estremiste, che da tempo agitavano gli stendardi della secessione e della guerra, acquistassero una forza tale da impadronirsi definitivamente dell’opinione pubblica e da trascinare al conflitto anche la maggioranza riluttante.
BROWN COMPRESE CHE POTEVA CREARE QUESTA PROVOCAZIONE PROPRIO SERVENDOSI DELLE CATENE E DELLE FERITE CHE I SUOI NEMICI GLI AVEVANO INFLITTO: CREANDO UNA IMMAGINE PERFETTA E IDEALE DI SE STESSO POTEVA DIMOSTRARE ALL’OPINIONE PUBBLICA DEL NORD CHE LUI, JOHN BROWN, ERA IL SANTO MENTRE I SUDISTI, CHE LO PERSEGUITAVANO E LO CONDANNAVANO A MORTE, ERANO I DIAVOLI [corsivo nostro].[…]
Di fronte a questo John Brown umano e pietoso [durante il processo] sarebbe presto svanita nel Nord l’immagine truculenta del “giustiziere del Pottawatomie”, tanto più che al processo quello stesso John Brown recitò, con perizia e abilità da attore consumato, la parte del martire solo e indifeso di fronte ai suoi carnefici, così crudeli da non sentire pietà nemmeno per le sue precarie condizioni di salute [era rimasto ferito nello scontro di Harper’s Ferry, per cui presenziava alle udienze disteso in barella]. Il Nord fu letteralmente conquistato da questo nuovo personaggio che perorava così bene la sua causa di fronte alla Corte di Charlestown, e non si accorse minimamente delle palesi inesattezze presenti nell’ultimo discorso di Brown che, ponendo un suggello così splendido a tutta la recita precedente, riuscì ad ingannare l’America intera.»

Pianificare e perseguire scientemente, a mente fredda, la massima sciagura che possa colpire la propria nazione: lo scoppio di una guerra civile, con tutto l’immancabile bagaglio di odio, di sete di vendetta e di violenza belluina che essa porta con sé, e che è destinata a trascinarsi per generazioni dopo la sua conclusione: questo, dunque, il disegno politico di John Brown; questa la sua utopia nera, la sua implacabile volontà di distruzione.
E la cosa è tanto più sconcertante, allorché si consideri che tale disegno nasceva da non tanto da un pensiero, quanto da un sentimento, che si ispirava direttamente alla Bibbia: la stessa Bibbia che i teorici dello schiavismo invocavano per giustificare l’istituto della schiavitù (la maledizione dei discendenti di Cam), a Brown serviva per pianificare, in nome di un’altissima istanza morale di giustizia, la deliberata preparazione non solo di una guerra, ma di una guerra civile: la più distruttiva, la più devastante fra tutti i tipi di guerra.
I carnai di Bull Run, di Fredericksburg, di Chancellorsville, di Gettysburg; le stragi seminate dalle nuovi armi, in particolare dalla mitragliatrice; gli incendi, i saccheggi, gli stupri, la fame, le devastazioni che prostrarono per sempre gli Stati sudisti: tutto questo ebbe inizio nella lucida follia di questo sinistro personaggio, che, la Bibbia in una mano e il fucile nell’altra, chiamava a raccolta i demoni dell’odio e della guerra e, incurante delle conseguenze, pensava soltanto al raggiungimento del suo scopo; non tralasciando di presentare un’immagine leggendaria di se stesso, tale da poter essere venerata nei tempi a venire, come quella di un santo laico.
Come, difatti, è avvenuto.


Tante altre notizie su www.ariannaeditrice.it

jeudi, 05 janvier 2012

Algérie : la Turquie a la mémoire courte

genocide24-2-480x307.jpg

Algérie : la Turquie a la mémoire courte

par Bernard Lugan

Ex: http://www.polemia.com/

Les déclarations du Premier ministre turc, Monsieur Erdogan, à propos du « génocide » que la France aurait commis en Algérie, relèvent à la fois de l’hystérie verbale et de la plus grotesque manipulation historique. De plus, Monsieur Erdogan est bien mal placé pour parler de « génocide » en Algérie, région qui fut durant trois siècles une colonie ottomane sous le nom de Régence d’Alger (Wilayat el-Djezair en arabe et Gezayir-i Garp en turc), et dans laquelle les janissaires turcs s’illustrèrent par leurs méthodes particulièrement brutales et expéditives.

En 1520, Sidi Ahmed ou el Kadhi fut le premier résistant kabyle à la colonisation turque, réussissant même à s’emparer d’Alger et forçant le chef de bande Khar ad-Din Barberos à se replier à Djidjelli. En 1609, les Kabyles vinrent battre les murs d’Alger puis, entre 1758 et 1770, ce fut toute la Kabylie qui se souleva. Au début du XIX° siècle, plusieurs autres insurrections se produisirent, notamment entre 1805 et 1813, puis en 1816 et enfin en 1823. Il en fut de même dans les Aurès où les Chaouias réussirent à interdire toute présence effective du pouvoir ottoman. Constantine fut un cas à part car les Ottomans y avaient de solides alliés avec la tribu des Zemoul, ce qui n’empêcha pas les autres tribus kabyles de se soulever régulièrement.

Tous ces mouvements furent noyés dans le sang, à l’image de ce qui fut la règle en Libye : « La force est employée à la turque : les colonnes de réguliers, Turcs et Couloughlis, usent du sabre, du fusil et du canon, brûlent récoltes et villages, s’emparent d’otages, empalent et décapitent, exposant par dizaines les têtes coupées. L’usage de la force démontre la résolution du maître et l’irréversibilité de la situation » (1).

Dans la Régence d’Alger, les Turcs pratiquèrent une ségrégation institutionnalisée, la politique de l’élite dirigeante militaro administrative ottomane étant d’éviter de se dissoudre par mariage dans la masse de la population.

La violence ottomane ne s’exerça pas uniquement contre les populations locales.

Quelques exemples :

  • - Le 27 mai 1529, après un siège de trois semaines, les 25 survivants de la garnison espagnole qui défendait le fort construit dans la baie d’Alger capitulèrent contre la promesse qu’ils auraient la vie sauve ; or, leur chef, le comte Martin de Vargas, grièvement blessé, fut massacré à coups de bâton par les soldats turcs.
  • - Le 20 juillet 1535 Khayr ad-Din Barbaros lança un raid sur l’île de Minorque, aux Baléares, enlevant plusieurs centaines de captifs, hommes, femmes et enfants qui furent vendus sur le marché aux esclaves d’Alger.
  • - En 1682, après que le Dey eut déclaré la guerre à la France, l’amiral Duquesne se présenta devant Alger où les Turcs massacrèrent le père Jean Le Vacher, consul de France, en l’attachant à la bouche d’un canon (2).
  • - En 1688, pour lutter contre les pirates, le maréchal d’Estrées bombarda Alger et plusieurs captifs français furent également attachés à des canons.

La piraterie constitua jusqu’au début du XIXème siècle le cœur de la vie politique et économique de la Régence turque d’Alger. Il s’agissait bien de piraterie et non de Course puisque les raïs, les capitaines, n’obéissaient pas aux règles strictes caractérisant cette dernière. La recherche historique a en effet montré que son but n’était pas de s’attaquer, avec l’aval des autorités, à des navires ennemis en temps de guerre, mais que son seul objectif était le butin. A l’exception du raïs Hamidou, tous les acteurs de cette piraterie étaient des Turcs, de naissance ou renégats, aucun n’était d’origine algérienne.

Ceci étant, deux choses doivent être claires :

  1. Les lois mémorielles (loi Gayssot, loi Taubira et autres) interdisent et assassinent la recherche historique et c’est pourquoi tout historien sérieux doit exiger leur abrogation.
  2. Les politiques n’ont pas à encadrer l’Histoire ; quant aux députés, au lieu de voter des lois mémorielles électoralistes, ils feraient mieux de se préoccuper du sort des Français qui les ont élus. Mais, comme le disait Charles Maurras : « A quoi songe un élu ? A être réélu ».

Bernard Lugan
23/12/12
Bernard Lugan Blogspot. com

Notes :

(1) Martel, A.,  Souveraineté et autorité ottomane : la Province de Tripoli du Couchant (1835-1918), Université Paul Valéry, Montpellier, en ligne.
(2) En 1830, après la prise d’Alger, le canon surnommé la « Consulaire », fut envoyé à Brest où il se trouve actuellement.

Correspondance Polémia - 28/12/2011

00:05 Publié dans Actualité, Histoire | Lien permanent | Commentaires (0) | Tags : actualité, histoire, turquie, algérie, méditerranée | |  del.icio.us | | Digg! Digg |  Facebook

mardi, 03 janvier 2012

Dominique Venner, électrochoc des esprits pour un choc de l’histoire

Dominique Venner, électrochoc des esprits pour un choc de l’histoire

Ex: http://www.ladroitestrasbourgeoise.com/

ChocVenner.jpgDans un livre d’entretien conduit par la journaliste Pauline Lecomte, « Le choc de l’histoire » publié aux éditions « Via Romana », Venner se penche une nouvelle fois sur notre époque en crise. On retrouvera en filigrane la grille d’analyse affûtée qu’il avait déjà exposée dans son ouvrage « Le siècle de 1914 », mais cette fois pour en dépasser le cadre restreint de la discipline historique. 

Selon lui, la grave crise actuelle clos un cycle historique amorcé en 1914 et qui aura secoué tout le XXème siècle. Après avoir favorisé un lent processus de déchristianisation, les idéaux des Lumières ont vu, au cours du dernier siècle,  les grands récits idéologiques qu’ils avaient enfantés s’effondrer les uns après les autres. Après avoir tordu le cou aux aventures fascistes en Europe, le communisme et le capitalisme mondialiste, qui se sont imposés à une Europe réduite à la sujétion, se sont révélés finalement incapables de surmonter les contradictions systémiques internes qui les taraudaient.

Le communisme s’affaissera brutalement sur lui-même sans prévenir, en 1989, laissant le mondialisme des droits de l’homme porté par les Etats-Unis bien seul face à ses propres apories. Passée une brève période d’euphorie, la faillite de Lehmann Brother en 2008 est venue signifier à une planète incrédule la mort par KO technique de la dernière illusion issue des ruines du XXème siècle et partant, le début du déclin de l’empire américain.

Pour Dominique Venner, la grande faute qui caractérisa toutes ces expériences idéologiques fut de ne s’inscrire qu’exclusivement dans le champ trop temporel du politique ou de l’économique. Malgré les prétentions eschatologiques et les abords religieux que ces aventures n’ont jamais manqué d’emprunter, toutes se révélèrent in fine bien incapables de bâtir des modèles durables de société, comme su par exemple le faire en son temps le christianisme. Les mythes du progressisme égalitaire, de l’homme nouveau ou encore de la fin de l’histoire auront finalement buté sur l’amère réalité de leur impossible avènement. Leurs échecs successifs laissent donc aujourd’hui les Européens à la fois exsangues et durement désemparés devant un sérieux questionnement identitaire.

Même le christianisme, passablement épuisé, ne présente plus la moindre possibilité d’un recours. Son universalisme – qui put être un atout lorsqu’il s’agissait de légitimer l’hégémonie de l’Europe sur le monde – se révèle désormais totalement inopérant à offrir des solutions pour des Européens ramenés à un monde multipolaire et violemment chaviré par un rééquilibrage des puissances entre ex-dominés et ex-dominants. Pire encore ! Ce résidu d’universalisme, qui nimbe encore tout l’Occident, les handicape aujourd’hui dans leur capacité à répondre au réveil identitaire, et souvent revanchard, des civilisations concurrentes.

dvenner2.jpg

L’état des lieux est clair : l’Europe, assommée par le traumatisme de deux guerres mondiales, est entrée en dormition depuis plus de 50 ans. Mais l’effondrement annoncé de l’empire américain provoquera inévitablement le retour souverain des nations du vieux continent dans le jeu de l’histoire. Inutile de s’illusionner ! Ce réveil ne se fera pas sans de déchirantes et profondes révisions. La grande démonstration de ce livre tient précisément dans l’évidence que la solution dépasse largement le champ des contingences du politique stricto sensu.

Dépourvue de religion identitaire, à la différence de l’Inde, du Japon ou de la Chine, l’Europe va devoir retrouver ce qui la singularise en renouant avec sa plus longue mémoire. Une mémoire amenée à former les bases d’une mystique identitaire apte à produire un imaginaire collectif opérant face aux nouveaux enjeux de la modernité. Les Européens vont devoir se réarmer moralement s’ils ne veulent pas tomber en servitude. A cet égard, il nous donne l’exemple du renouveau hindouiste actuel en Inde, amorcé grâce à la création par Nagpur en 1925 d’un mouvement identitaire à vocation plus culturelle et spirituelle que politique.

Sur ce chemin qui remonte dans notre plus longue mémoire, Dominique Venner nous indique des pistes. Il nous renvoie d’abord à son ouvrage « Histoire et Tradition des Européens : 30000 ans d’identité » et évoque ensuite une « histoire européenne des comportements [pouvant] être décrite comme le cours d’une rivière souterraine invisible et pourtant réelle. » Pour lui, cette rivière qui coule en nous, souvent à notre insu, prend sa source dans la Grèce antique en général et dans l’œuvre fondatrice d’Homère en particulier. Dans l’Iliade et l’Odyssée, qu’il qualifie de « mémoire des origines », il est possible de retrouver tout l’imaginaire européen dans sa substance la plus parfaite. Notre vision du monde, notre rapport à la nature, au vivant, à la mort, notre cœur aventureux, notre façon d’enchanter les éléments et de sublimer nos sentiments, cette relation entre les hommes et les femmes sur un pied d’égalité, tout est là sous nos yeux, écrit il y a presque 3000 ans déjà.

Venner nous avise toutefois à ne pas confondre tradition et folklore. La vraie tradition consiste à entreprendre des choses neuves dans le même esprit que celui des anciens. Alors que le folklore, c’est justement l’inverse. En exemple, il nous donne des figures contemporaines d’Européens, sur lesquelles, selon lui,  l’esprit de la tradition a indéniablement soufflé. Parmi ceux-ci, il s’attarde longuement sur le cas du colonel Claus von Stauffenberg. Cet officier qui incarna la fidélité à la tradition aristocratique allemande fut l’instigateur décisif de l’attentat manqué contre Hitler.

En conclusion, nous citerons cette phrase de Dominique Venner : « ce n’est pas rien de se savoir fils et filles d’Homère, d’Ulysse  et de Pénélope. »

Olrik

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