|
Victor Kiernan’s review of my book on revolutions
is thoughtful and perceptive, echoing in many places the arguments
that I myself seek to make and drawing out the two central themes
– the historic centrality of revolutions, as formative of
the modern world, on the one hand, their international dimensions
on the other. I much appreciate having the book termed ‘unusual’,
even if there were times, as I was writing it, when I felt this
might be true in ways that I did not myself intend. I also very
much appreciate the approach which he, an international historian
of great repute, has taken to a book that is, to a considerable
degree, written within the field of international relations and
which shapes its case within the debates, and terminology, of that
discipline.
My disagreements with his review are straightforward.
I do not hold to the argument he makes about the historic importance
of the USSR: it may be that in future times people will look back
to it as inspiration, but if they do so they will be mistaken, and
for two reasons above all. One is that the Soviet system –
economically and politically – did not fail for contingent
reasons: it fell because the system itself could not be sustained
within the competition it had set itself, with the capitalist west,
and because it had, in an inversion of Marx’s own view of
capitalism, created social forces, notably an educated society,
that were not prepared to sustain the political and economic privations
associated with this model: this social change within the USSR was
more significant as a precipitant of regime collapse than a revolt
of nationalities, the Baltic states excluded. Kiernan chides me
for ascribing the collapse of communism to corruption and ‘low
morals’ – I am happy to correct this by saying that
this phrase on p. 261 was a misprint for ‘low morale’.
That morale was, inevitably, constituted by comparative and international
forces. I would also, perhaps at the risk of widening the gap between
us, say that it is my view that the overthrow of communism in 1989-1991
should be classified as a revolution: like all major upheavals it
posed questions, of definition and premise, about the concept of
revolution itself, in this case the connection of revolution with
some meta-historical concept of ‘progress’. I would
defend a concept of progress in recent centuries, but I would not
link it to the incidence, or definition, of revolution.
Secondly, I sense the Victor Kiernan and I diverge
on how to assess, historically and morally, the political costs
of communism. That cost is measured in millions of dead, and in
the frustration, shattering and distortion of the lives of many
millions of others. The crimes of revolutionary regimes do not diminish
by our making comparisons with the record of capitalism: they stand
condemned by reference to other, universally proclaimed and recognised,
standards. Here we come to what was, and remains, one of the greatest
weaknesses of revolutionary thinking, the refusal, except in an
opportunistic sense, to recognise the importance of rights: here
bourgeois revolution at its strongest fared, and fares, better.
A rights-based audit of communism, especially one that rejects underlying
assumptions about historical advances, is devastating.
As for the comparison of the USSR and China in
international affairs: Victor Kiernan might like to lead me even
further into criticism of China than I go, but I am happy to leave
the record of what I wrote as it stands. Both had a commitment to
revolutionary internationalism, even if in both cases internationalism
betrayed from the beginning interests of state and party leadership.
I am certainly satisfied that the particular nuclear irresponsibility
of Mao, which came out in his attempt in the early l960s to score
points over Khrushchev, is clearly reflected, in Chapter 9, on war.
Victor Kiernan’s analysis does, however,
raise other issues where my own analysis is still incomplete and
where his criticisms may suggest further analysis. By placing the
analysis of particular revolutions, notably those of Russia and
China, in a broader context, of revolt against the conditions of
modernity, of colonialism and capitalism, Kiernan does restate something
that I believe is often too easily forgotten in a post-1989 world
and which the retrospective denunciation of communism, by such writers
as Furet, and an earlier ‘God that Failed’ literature,
obscures: this is that, in the first instance, communism was not
the tool of the Soviet state but a world-wide movement that was
itself a response to the iniquities of the capitalist world. It
is, perhaps, not so much as something controlled by a state, or
as an ideology, but as a social movement that communism should be
seen. It was a movement that was produced not so much by dissident
intellectuals or cruel leaders so much as by the conditions in which
millions of people lived.
Within that context, it may become possible to
look again at something I emphasise in this book, the importance
of ideology: one of my central claims is that revolutionaries do
believe in the promotion of export beyond their frontiers, and that
the conflicts into which they get with status quo powers cannot
be reduced to either misperception or counter-revolutionary hostility.
Modern structural accounts, and those who suspect material interest
behind all ideological claims, have rather downplayed the role of
ideology, not least in the Soviet case. But the material released
from the Soviet archives, including that on Stalin’s own thinking,
rather brings ideology back: if during the cold war it was regarded
as indulgent of communism to stress this, since all was Realpolitik
and cynical calculation, now it is rather taken as proof of the
determination and hostility of communism. This emphasis on what
the leaders believed and hoped for is, for example, the basis of
much of the conservative re-evaluation of the Korean and Vietnamese
wars, and indeed of the onset of the cold war: but this should not
be so surprising if we begin from an analysis that set communism
in the context of revolt against injustice, and belief in the construction
of an alternative world.
Here we abut onto the debate to which other authors
have recently returned, among them Arno Mayer in his
The Furies: the force of circumstances need not exculpate
or fully explain why revolutionary regimes did what they did but
it can be a complement to, rather than a substitute for, explanations
in terms of ideology. Victor Kiernan mentions Afghanistan: my own
researches on Soviet memoirs and documents points clearly to an
ideological motive, of solidarity with a fraternal party and belief
in the construction of a socialist ate, behind the 1979 invasion.
The aspiration was to defend a ‘fraternal’ party and
create a ‘Second Mongolia’: that this did not occur
does not mean party leaders did not believe it.
Victor Kiernan ends, as I do, with some reflections
about the future and the dangers of a post-1989 and now millennial
complacency. We agree that no history of the modern world, and no
history of the international system, can ignore the role of revolutions
in their formation. We share a view that a world of ever-greater
inequality is not one that bodes well for stability or democracy.
At a time when everyone else seems to feel free to make political
judgements based on anthropological generalisations, we suggest
that the aspiration to an alternative world is recurrent. I am not
quite as sure as he is of where this leaves ‘progress’
and the issue of agency to which communism devoted so much attention,
organisational and ideological remains ill-defined: I retain the
old-fashioned idea that it has quite a lot to do with education
and responsible political leaders. These questions may remain quite
important, not only for making sense of the two centuries past,
but for charting our way through the next one.
June 2000
|