Isincoko soPhononongo lwe-Anarchists Ungaze unikezele: Izincoko, iiPolemics, kunye neMbalelwano malunga neAnarchism, 1908-1938, ed. yaze yaguqulelwa nguMitchell Abidor (Oakland, CA: PM Press, 2015)
U-Andrej Grubacic kunye nam ndicebise ngokubaluleka kokudibanisa izithethe ezibini ze-radical, i-anarchism kunye ne-Marxism. (Wobblies and Zapatistas, iphe. 11-12, 98-99.)
Ukukhangela iinzame kolu lwalathiso eUnited States, satsalela ingqalelo “kumbono waseChicago” wababini beHaymarket anarchists, uAlbert Parsons noAugust Spies. Ethetha nabachopheli-tyala kunye nenkundla eyayizele imi ngeembambo ngaphambi kokuba agwetyelwe ukufa, uParsons wabonisa umahluko phakathi kweendlela ezimbini zobusoshiyali: usoshiyali karhulumente, owawuthetha ukulawula yonke into ngurhulumente, nogonyamelo, ibutho elilinganayo nelingenagunya elilawulayo. (UJames Green, Ukufa eHaymarket, iphe. 238.)
Kwiminyaka engamashumi amabini kamva, i-Industrial Workers of the World, okanye iWobblies, yavelisa owayo umxube otyebileyo weengcamango, uqheliselo, neengoma, ezithatyathwe kwezi zithethe zibini.
Esi sincoko sibonisa iinzame zobomi bonke zokudibanisa i-anarchism kunye neMarxism yindoda eyabhala phantsi kwegama elithi "Victor Serge."
Incwadi Entsha
UVictor Serge wazalelwa eBrussels ngo-1890. Igama lakhe elinikwe nguVictor Kibalchich; wamkela “uSerge” njengegama losiba. Abazali bakhe babeyishiyile i-Tsarist yaseRashiya emva kokubulawa kuka-Alexander II ngowe-1881. Isalamane esikude, uN. Ngaloo ndlela uSerge wabelana ngonxibelelwano lwebhayoloji kwisenzo sobugrogrisi kunye noLenin, owayengumntakwabo omdala naye wabulawa.
Kwincwadi yakhe eyaziwa kakhulu ethi, Memoirs of a Revolutionary, uSerge ukhumbula oku: “Kwiindonga zezindlu zethu eziphantsi neziqhelekileyo kwakusoloko kukho imifanekiso yamadoda axhonyiweyo.” Ngaphandle kwako konke ukungavisisani kwezobupolitika, abafeli-nkolo bombutho woMyolelo Wabantu bamisela umlinganiselo wokuziphatha wokuzincama nto leyo eyayifunwa ngabavukeli baseRashiya bamva. Kwimbali yonyaka wokuqala weMvukelo yaseRashiya, uSerge wayedla ngokuthi ngeNarodniks and Social Revolutionaries yesizukulwana sangaphambili ukuba “zanikela amaqhawe nabafeli-nkolo ngamakhulu ukuze kupheliswe imvukelo.”
USerge wayebhala ngokuyintloko ngesiFrentshi. Malunga namashumi amabini eencwadi zakhe, ezahlulahlulwe ngaphezulu okanye ngaphantsi ngokulinganayo phakathi kwebali eliyintsomi nezingeyonyani, ziye zaguqulelwa kwisiNgesi. Iibhokisi ezingamashumi amabini anesixhenxe zamaxwebhu, ubukhulu becala ezingapapashwanga, zigcinwe (mhlawumbi) kwithala leencwadi laseBeinecke elinqabileyo leYunivesithi yaseYale.
Kumele kukhunjulwe ukuba ngoxa wayehlala eSoviet Union ukususela ngowe-1919 ukusa kowe-1936 uSerge wabhala phantsi kweemeko ezinzima. Elindele ukuphazanyiswa ngurhulumente waseSoviet, wathumela uninzi lwemibhalo yakhe kubapapashi baseFransi ngokwenxalenye. Isikhalo samazwe ngamazwe sabangela ukuba akhululwe eluvalelweni aze avunyelwe ukuba aye elubhacweni, kodwa abecuphi baseSoviet bathimba imibhalo-ngqangi engazange iphinde ifumaneke. Ngaphezu koko, uSerge wayesoloko ehlola imeko yobuqu kunye nezopolitiko yomsebenzi othile. Ngaloo ndlela, xa efika eMexico ngokukhawuleza emva kokubulawa kukaTrotsky kwaye wabhala i-biography ye-Old Man ngokubambisana nomhlolokazi kaTrotsky, ngokuqondakalayo akazange afake into yokuba "waphule" kunye noTrotsky kwiminyaka embalwa ngaphambili (jonga ngezantsi).
I-Anarchists ayisoze yanikezela inikezela ngamaxwebhu axabisekileyo obomi bokuqala bukaSerge njenge-anarchist. Ekuqaleni, kubonakala ngathi, wayezigqala “njengobusoshiyali.” Ezonyanya ngokuqikelelwayo ngumsebenzi wepalamente opholileyo we-European Social Democrats, waba yi-anarchist yeentlobo ezahlukeneyo zabantu. Ngeli xesha lokuqala kwindlela awayehamba ngayo, uSerge wayecinga ukuba abasebenzi baxakeke ngokungenathemba kwiinjongo zokuthanda izinto eziphathekayo, kungoko uguqulo olufuna intatho-nxaxheba yesininzi nenkxaso yayingenakwenzeka.
Kuyabonakala ukuba uSerge oselula wayesenza umgca wokuphanga iibhanki nokudubulana namapolisa. Noko ke, abahlobo bakhe abasenyongweni babebandakanyeke ngokunzulu yaye abaninzi ekugqibeleni bagwetyelwa ukufa. Kumatyala abo uSerge wala ukuxhwila. Wafumana isigwebo seminyaka emihlanu entolongweni njengehlakani, kwaye ngenkumbulo wachaza amava akhe kwincwadi yakhe yokuqala, Men in Prison.
Ekhululwe ngaphaya kwezitshixo, uSerge wabhalela umhlobo wakhe esithi akasakukhuthazi “ukungathobeli kwamahlelo kwixa elidluleyo” yaye ukulungele ukusebenza nabo “babeqhutywa ngumnqweno ofanayo wokuphila ubomi obubhetele . . . nokuba iindlela zabo zahlukile kwezam, kwaye nokuba banika amagama ahlukeneyo andazi ukuba yintoni kanye kanye eyona njongo yethu sinayo.” NgoJanuwari 1919 wafumana indlela eya kwiSoviet Union eyayinemvukelo. Apho wazama ukunika inkxaso engagungqiyo kurhulumente wamaKomanisi ngelixa engazange ayilahle inkxalabo ye-anarchist ukuze akhusele oko uRosa Luxemburg wakubiza ngokuba “ngumntu ocinga ngokwahlukileyo” (der Andersdenkender).
Ubuncwane obukhulu bokuqala kule ncwadi liqela lemiyalezo uSerge ayibhalela amaFrentshi anarchists ngo-1920-1921. Apha ufuna ukucacisa isizathu sokuba “azimanye neQela lamaKomanisi laseRashiya njengowophula umthetho, engakhange nangayiphi na indlela azilahle iimbono zam, ngaphandle nje kwento awayeyikholelwa.” La maxwebhu azama ukunxibelelana ngokubandezeleka okuphantse kuchazwe eSt. Petersburg (kamva eyaba yiLeningrad) ebudeni bemfazwe yamakhaya. Umfundi oselula ongumYuda waseKharkov owachazwa ngokunyanisekileyo kuSerge kangangesiqingatha seshumi elinesibini xa waphantse wabulawa ngabantu abachasene namaSemite, ngoxa naphi na apho amaKomanisi azimisa khona “ubuqhophololo luyaphela.”
USerge uyavuma kule miyalezo ukuba imvukelo yaseRashiya “iye yagxekwa kaninzi, kodwa andazi ukuba ngubani oye wafumana ilungelo lokuyenza loo nto.” Ubona ngokucacileyo ukuba “eyona ngozi inkulu yobuzwilakhe yeyokuba butyekele ekuzimiliseleni ngokuqinileyo, buvelise amaziko asisigxina angafuniyo ukuba arhoxe okanye afe ukufa okungokwemvelo.” Kodwa udabi olunxamnye nozwilakhe, uSerge weyiseka kukuba, kwafuneka alinde de kube semva kokuba olu vukelo lukhuselekile. Ubongoza ukuba kubekho uqhekeko olutsha “ngokungathandabuzekiyo oluya kusondela kakhulu kubukomanisi bobuMarx.”
Kwiminyaka emininzi kamva, kodwa ngomoya ofanayo, uSerge wacela unyana kaTrotsky uLeon Sedov ukuba ase kuyise ikhwelo lee-Trotskyists kwi-Fourth International ukuba bahlole "imanyano yobuzalwana" kunye nabahlaseli baseSpain kunye nama-syndicalists.
I-Anarchists ingaze inikezele iphetha ngesincoko esinamaphepha angama-26 ka-Serge "kwingcinga ye-Anarchist," endiya kubuyela kuyo ekuqukumbeleni. Luxwebhu olubalulekileyo ukuba siza kuyiqonda indlela uSerge awayeyijonga ngayo into enokwenzeka yokuhlanganisana kweMarxism kunye ne-anarchism.
iinkumbulo
Masibuyele kwiingcaciso zikaSerge, kwiiMemoirs zakhe, ngempembelelo ye-revolution yaseRashiya kwi-anarchist eselula ethintekayo evela entshona Yurophu.
USerge wachukunyiswa kakhulu nguLenin. Yayiluphawu lwe-anarchist eSerge ukufunda ngokusondeleyo indlela yokuziphatha, kwaneempawu zomzimba, zomntu ngamnye. Nantsi into awayithethayo ngoLenin:
EKremlin, wayesahlala kwindlu encinane eyakhelwe isicaka sebhotwe. Kubusika bakutshanje, njengaye wonke umntu, wayengenazifudumezi. Xa wayesiya kwindawo yokucheba wathabatha ithuba lakhe, ecinga ukuba akufanelekanga ukuba nabani na anikezele. Umgcini-ndlu omdala wahoya amagumbi akhe waza wawalungisa.
Ngaphezu koko, ngokutsho kukaSerge, uLenin waqhubeka ekhangela iindlela zokuzisa izinto zedemokhrasi kubuzwilakhe beqela labasebenzi. Ngo-Aprili 1917, ngaphambi kokuthinjwa amandla karhulumente ngoNovemba, Lenin wacebisa:
1. Umthombo wamandla awukho emthethweni . . . kodwa kwinyathelo elithe ngqo lenginginya edumileyo, inyathelo lendawo elithathwe ngezantsi.
2. Amapolisa nomkhosi . . . endaweni yawo kuxhotyiswa abantu.
3. Indawo yemisebenzi ithathwa ngabantu buqu okanye, ubuncinane, phantsi kolawulo lwayo; bathiywa ngonyulo kwaye banokubizwa kwakhona ngabavoti babo.
ULenin wakwaxhasa uhlobo lweSoviet lokushicilela ngokukhululekileyo, ekuthi “naliphi na iqela elixhaswa ngamavoti ali-10,000 1922 lipapashe isebe lalo ngeendleko zikawonke-wonke.” USerge wazingisa esithi: “Ndiyazi ukuba . . . ngoMeyi XNUMX, uLenin noKamenev babecinga . . . evumela ukuba kupapashwe usuku ngalunye eMoscow.”
UVictor Serge wayexabiseke kakhulu kwiNguquko yaseBolshevik esemngciphekweni kuba wayesekhaya ngesiFrentshi, isiRashiya, isiJamani, iSpanish, nesiNgesi. Kodwa iholide yasemva komtshato okanye ubudlelwane obusondeleyo phakathi kukaSerge kunye neQela lamaBolshevik lwahlala ngaphantsi kweminyaka emithathu. Kwakhona zibandakanyiwe kwi-Anarchists Ungaze Unikezele ngamaqhekeza amalunga neeyantlukwano ezisisiseko phakathi kukaTrotsky noSerge malunga nengcinezelo ekhohlakeleyo yemvukelo yabasebenzi noomatiloshe ngo-1921 kwiziko lomkhosi eKronstadt, kufutshane neSt. Ndikhumbula ndixelelwa ndisemncinane kakhulu ukuba uTrotsky wayalela abavukeli ukuba banikezele okanye uza kukhokela uMkhosi oBomvu ukuwela umkhenkce kwaye “abadubule njengeempukane.”
KuSerge, xa ejonga ngasemva ngowe-1938, iKronstadt yayiyincam nje yentaba yomkhenkce. Ngaphambilana “kusuku olumnyama” lwenzeka ngowe-1918, xa iKomiti Eyintloko yeQela lamaBolshevik yagqiba kwelokuba ivumele amaCheka (amapolisa asecupheni) “ukuba asebenzise isigwebo sokufa ngokwenkqubo eyimfihlo, ngaphandle kokuva umfi owayengakwazi ukuzikhusela. ” (akekeliswe kweyokuqala).
Yintoni ke eyonakalayo? Xa ekhangela ngasemva, uSerge wafumana impazamo kwimfundiso yeenkolelo, kwinkolelo kaMarxist yokuchaneka kwenzululwazi kuko konke okwenziwa liQela. USerge wabhala wathi kwincwadi yakhe ethi Memoirs: “Ingcamango yamaBolshevik isekelwe [kwinkolelo] yokuba nenyaniso. Ubungqongqo bungaphakathi kuthi.” Ngeminyaka yee-1930, ngokutsho komnye wabahleli bakhe, uSerge waqalisa ukubethelela “ukhetho lwendalo lwendalo yeBolshevism,” ugxininiso olwagxekwa kabukhali nguTrotsky.
Ebutsheni beminyaka yee-1920, uSerge ekuqaleni wazama ukuhlangabezana nokungakhululeki kwakhe okwakhula ngokukhonza uguqulo kumazwe angaphandle njengomququzeleli ofihlakeleyo. Kwesi sikhundla wabona ukusilela kwe-revolution eyayiza kuba yi-1923 eJamani. Oko kusilela kwatywina isiphelo seNguqulelo yaseRashiya: kuya kufuneka ifumane indlela yokuphila kwilizwe elinye. USerge wabuyela kwiSoviet Union ukuze abe yinxalenye yeqela elichasayo leTrotsky.
Ngokutsho kweMemori kaSerge, uTrotsky, njengomphathi we-Red Army, wayenokuzinzisa ingxabano yakhe noStalin ngokubamba amandla. Kodwa
UTrotsky wala ngabom igunya, ngenxa yokuhlonela umthetho ongabhalwanga owalela nakuphi na ukubhenela kuvukelo lomkhosi kurhulumente wobusoshiyali . . . . Kunqabile ukuba kwenziwe kwacaca ngakumbi ukuba isiphelo, endaweni yoko sithethelela iindlela, siyalela iindlela zaso, nokuba ekusekweni kwedemokhrasi yobuSocialist iindlela zakudala zobundlobongela obuxhobileyo azifanelekanga.
Sekunjalo, ekugqibeleni, uSerge wahlukana noTrotsky. Wachaza izizathu ezithathu. Okokuqala, wayecinga ukuba ingcamango yokuseka iFourth Internationale phakathi kwiminyaka yee-1930 “yayibubudenge kwaphela.” Okwesibini, wayengavumelani kakhulu nokuvunywa kukaTrotsky ukunyanzeliswa kwemvukelo yaseKronstadt. Kwaye okwesithathu, wakugxeka ukwala kukaTrotsky ukuvuma ukuba ukusekwa kweCheka “yayiyimpazamo enkulu . . . engavisisaniyo nayo nayiphi na intanda-bulumko yobuSoshiyali.” USerge waqwalasela ukuba uTrotsky ubonise "inkqubo ecwangcisiweyo yeBolshevism yakudala."
USerge wayekholelwa ukuba ukugxeka kwakhe uTrotsky kwabelwana noLenin. Ngokutsho kukaSerge, uLenin wabhalela iCentral Committee yeQela lamaBolshevik ngoDisemba 25, 1922, kuxwebhu maxa wambi olubizwa ngokuba “yiMyolelo Yokugqibela” kaLenin, apho uTrotsky “wayetsaleleke kwizicombululo zolawulo. Ngokungathandabuzekiyo wayethetha ukuba uTrotsky wayethanda ukucombulula iingxaki ngemiyalelo evela phezulu.”
KuSerge, konke oku kwafikelela koku kulandelayo, eyabhalwa ekupheleni kowe-1932: “Ndithetha ukuthi: umntu, nokuba ungubani na, makabe ngoyena mntu ukhohlakeleyo – ‘utshaba lodidi,’ unyana okanye umzukulwana wongxowankulu, andikwenzi. inkathalo. Mayingaze ilityalwe into yokuba umntu ngumntu ngabantu.”
Ithiyori kunye neNdlela yoBomi
Ukuphonononga ngakumbi, umntu ugqiba kwelokuba ungquzulwano phakathi kweMarxism kunye ne-anarchism ngokusisiseko ayilulo ungquzulwano phakathi kweethiyori ezimbini, iindlela ezimbini zokuqonda iingxaki ezikhoyo kunye nokuxela kwangaphambili ikamva.
Ngaphandle kwamathandabuzo iMarxism licebo elinjalo. Ngaphandle komkhwa wokulindela ukuba iziganeko zenzeke kwangethuba kunokuba zenzeke, iMarxism ibonelela ngohlalutyo olomeleleyo lweendlela eziqhuba ixesha elide kuqoqosho longxowankulu. Ukubhabha kotyalo-mali kwimveliso ukusuka e-United States ngeminyaka yoo-1970 kunye no-1980 ukuya kwiindawo apho imivuzo iphantsi kakhulu ngumfanekiso wamva nje wokuchaneka okubalulekileyo kwale njini yohlalutyo.
I-Anarchism, nangona kunjalo, ayisiyothiyori enjalo, kwaye i-anarchists ichaza ngendlela engafanelekanga into abanokuyenza kwaye kufuneka babe negalelo ngokubonisa i-Bakunin kunye ne-Kropotkin njengabakhuphisana bethiyori kuMarx.
I-Anarchism kukuqinisekiswa kwemilinganiselo, indlela yokuphila. USerge, kwiinkumbulo zakhe, ubhala “ngeempawu zokuqala zesigulo sokuziphatha . . . yayiza kubangela ukufa kweBolshevism.” USerge uhlasela ngokuphindaphindiweyo inkolelo yokuba isiphelo sithethelela iindlela. Kwincwadi enomxholo othi From Lenin to Stalin uyakuphikisa oko
indlela yokuziphatha maxa wambi inexabiso elikhulu kunezigqibo ezisekelwe kwiingcamango zopolitiko nezoqoqosho . . . . Akuyonyani, kalikhulu akuyonyani ukuba isiphelo sithethelela iindlela. . . . Isiphelo ngasinye sifuna indlela yaso, kwaye isiphelo sifunyanwa kuphela ngeendlela ezifanelekileyo.
Yiyo loo nto "uhlobo lokungenelela ngokuziphatha kuba ngumsebenzi wethu." USerge ukwinqanaba eliphezulu xa echaza imilinganiselo yokuziphatha yezigqibo.
Ngasekupheleni kweminyaka yee-1920, emva kokuba uTrotsky eyalelwe ukuba aye elubhacweni waza uSerge wagxothwa kwiQela lamaKomanisi eSoviet Union, uSerge (ngokwamazwi omnye wabahleli bakhe) wagqiba ekubeni ajike asuke kwisiphithiphithi aye kwiindlela ezisisigxina ngakumbi zobungqina bezobupolitika nobugcisa. .
Imveliso yamandulo yayiyimbali yohlaziyo lwaseRashiya ngonyaka we-1918. USerge wayengekabikho eRashiya ngaloo nyaka kwaye le ncwadi inomdla othe tyaba, ophantse wafana nezifundo ezimbini. (Wabhala nembali yonyaka wesibini wemvukelo, xa uSerge wayekho yaye ebandakanyeke ngokunzulu. Kodwa lo ngomnye wemibhalo-ngqangi eyathinjwayo ngabecuphi yaza yanyamalala.) Kwincwadi eyalandelayo eyayinomxholo othi, Kwiminyaka Engamashumi Ambini Emva koko, uSerge wazoba. isiphelo soludwe olungapheliyo lwabantu awayebazi noko kwenzekayo kubo. Wazama ukuyithethelela indlela yakhe ngale ndlela ilandelayo:
Ewe, lo mzabalazo wabavukeli ngokuchasene nomatshini osila yonke into unento edambisayo xa ucinga ngayo. . . kwi-abstract, ngaphandle kokubona i. . . ubuso, ngaphandle kokuqhelana kakuhle nobomi babo, ngaphandle komhlaba waseRashiya, iindonga, iifestile. Ndingathanda ukususa lo mbono. Ngamnye kula madoda unobungangamsha bokwenene. Abakoyiswa, bangabachasi kwaye bahlala benemiphefumlo eyoyisayo.
I-corpus yomsebenzi kaSerge ayikho ngaphandle kokuchasana. Kwincwadi ethathwe kumava akhe entolongweni, uSerge wasigweba isigwebo sentambo kunye nesigwebo sobomi entolongweni ngaphandle kwengqawule, kodwa wasithethelela isigwebo sentambo xa “sisifuna.”
Ngokungafaniyo nabahlaziyi abaninzi basentolongweni eUnited States namhlanje wabona ukuba oonogada nabo bavalelwe entolongweni, eFransi ngelo xesha ukususela kwiminyaka engamashumi amabini anesihlanu ukuya kutsho xa bedla umhlala-phantsi xa benamashumi amathandathu, yaye njengeqela “abekho bhetele yaye ababi ngaphezu kwamadoda abagadileyo.” Akuba ekhululwe emva kokuthothoza isigwebo sakhe seminyaka emihlanu, uSerge wabhala: “Sasifuna ukuba ngabavukeli; sasingabavukeli kuphela. Kufuneka sibe ziintubi, sisithukuthezi ngenkani, ngomonde, ubomi bethu bonke. Ekugqibeleni, i-dike iya kudilika. "
Akukacaci ukuba uSerge wehla phi malunga noqoqosho olunqwenelekayo. Kwincwadi yokugqibela ayibhalileyo, inoveli ethi Unforgiving Years, D, umlinganiswa oyintloko onovelwano, uthi: “Uqoqosho olucetywayo, oluphakathi, nokulawulwa ngengqiqo lusengaphezulu kunayo nayiphi na enye imodeli. Ngenxa yoko, siye sasinda kwiimeko ezaziza kwenza umsebenzi omfutshane kunaye nawuphi na omnye urhulumente.”
Nangona kunjalo, ishumi leminyaka ngaphambili uSerge wayebhale kwiiMemoirs zakhe ukuba kuMgaqo-nkqubo Omtsha wezoQoqosho weSoviet Union ekuqaleni naphakathi kwee-1920s.
abavelisi abakwizinga eliphantsi, urhwebo oluphakathi, kunye namashishini athile ayenokuthi avuselelwe nje ngokubhenela kwinyathelo lokuqala labavelisi kunye nabathengi. Ngokukhulula ookopolotyeni abakrwitshiweyo kuRhulumente, kunye nokumema imibutho eyahlukeneyo ukuba ithathele kuwo ulawulo lwamasebe ahlukeneyo oqoqosho, iqondo elikhulu lokuchacha lalinokuzuzwa ngoko nangoko.
. . . Ngelizwi, ndandiphikisana "ngobuKomanisi bemibutho:" - ngokungafaniyo nobuKomanisi bobuRhulumente beentlobo ezahlukeneyo. Ukhuphiswano olukhoyo kwinkqubo enjalo kunye nokuphazamiseka okungenakuthintelwa kuzo zonke iziqalo bekuya kubangela ukuphazamiseka okuncinci kunokuba kwenza ukubekwa kwethu kumbindi ongqongqo, kunye nodaka kunye nokukhubazeka. Ndacinga ngesicwangciso esipheleleyo kungekhona njengento echazwe nguRhulumente ukusuka phezulu, kodwa kunokuba isiphumo sokuvumelanisa, ngeengqungquthela kunye neendibano zoluntu, zamanyathelo avela ngaphantsi.
IiNoveli zokuGqibela
Enye yakha ingcamango eyomeleleyo yokuba uSerge unokuthetha oko akuva ngokupheleleyo kubuntsomi. Kwaye ke umfundi uphendukela kwiCase of Comrade Tulayev, ebhalwe eMarseilles, kwiRiphabhlikhi yaseDominican, naseMexico ngo-1940-1942, nakwiMinyaka Engaxolelekiyo. Umbhalo ekupheleni kokugqibela ngu "Mexico, 1947," indawo kunye nonyaka wokufa kukaSerge.
Inoveli emalunga ne "Comrade Tulayev" yaphenjelelwa kukubulawa kwenkokeli yamaBolshevik egama linguKirov, ngo-1934. Ekupheleni kwencwadi amadoda amathathu abulawa ngokubulawa kukaComrade Tulayev. Bonke bamsulwa ngokupheleleyo. Emibini ngokuqhelekileyo inyuka yamagosa aseSoviet, i-venal kodwa ayibulali. Owesithathu kufuneka abe ngomnye wamanani amnandi kakhulu kwi-fiction kaVictor Serge. UnguKiril Rublev, umbhali-mbali othe, kunye nenkosikazi yakhe eqinile ngokulinganayo uDora, enethemba lokuba "khona ngeli xesha imbali isifuna."
Kukho ukuthembeka okungapheliyo malunga nale ncwadi, kunokuba njengeNjingalwazi uRublev. Abasebenzi abafumani pasi lasimahla. Ngamawaka amane abasebenzi basetyhini kumzi-mveliso bafuna isigwebo sentambo kwabo babulala uComrade Tulayev.
Zimbini izinto endizithethayo ngale ncwadi. Ndaqala ukudibana noSerge kunye nale noveli kwiminyaka engamashumi asixhenxe eyadlulayo. Into enye endayikhumbulayo ekuhambeni kwexesha yayisisiboniso somlinganiswa ogama linguStefan Stern, owabulawa ngamagosa aseSoviet eSpain. Ngaphambi kokuba anyamalale ekufeni kwakhe, uStern ubonakalisa:
Emva kwethu, ukuba siyanyamalala ngaphandle kokuba sibe nexesha lokuphumeza umsebenzi wethu okanye nje ukunikela ubungqina, ingqiqo yabasebenzi iya kucinywa kangangexesha elithile ekungekho mntu unokulibala . . . . Indoda iphetha ngokugxininisa ukucaca okuthile okukhethekileyo kuye, amava athile angenakuthathelwa indawo.
Kungekabikho amashumi amabini, ndisifundile esi sicatshulwa ngokuzimeleyo. Kubonakala ngathi isondele kakhulu kum ngoku.
Eyona nto imangalisa ngakumbi ngumfanekiso wenoveli kaStalin, owaziwa kumaphepha ayo ngokuthi "yiNtloko." Omnye umdala wamaBolshevik uthi komnye: “INkosi ibisoloko inengxaki kangangexesha elide. . . . Mhlawumbi ubona kude nangaphezulu kunathi sonke. . . . Ndikholelwa ekubeni wenze isigqibo sokusikelwa umda, kodwa asinaye omnye umntu.” Okumangalisayo kukuba, iqabane elidala eligama linguKondratieff lithetha into efanayo ngqo kwiNkosi. Wenza idinga kunye neNkosi ukuba athethelele ubomi bukaStern. Njengoko la madoda mabini egxalathelana kwiofisi enkulu yeNkosi yaseKremlin, uKondratieff uthi: “Imbali isidlale ngolu hlobo lubolileyo, sinawe kuphela.” Kwaye ngokumangalisayo, iNtloko ayithumeli i-Kondratieff kwi-cellar apho i-NKVD (indlalifa ye-Cheka) iqhuba isizukulwana seenkokeli zeBolshevik. I-Kondratieff ithunyelwa ukuba ilawule ukukhutshwa kwegolide kwiindawo ezikude zaseSiberia.
Kwaye, ke, lilele phi ithemba, kumbhali owakhe ihourglass iphantse yaphuma esantini? Ityala likaComrade Tulayev liphela ngezenzo ezingadibaniyo zesisa somntu ngamnye.
U-Xenia, intombi ye-aparatchik, uyakwazi ukuya eParis apho adlala khona ngobuninzi be-bourgeois. Ngandlela-thile, kwiphephandaba eliza kuye, ubona ecaleni kwesibhengezo sesiganeko sezemidlalo inqaku lokuba amadoda amathathu aza kubulawa ngokubulala uTulayev, kuquka uNjingalwazi Rublev, owayengumhlobo wentsapho. Ekhathazekile, uya kubona umhambi owaziwayo ongumFrentshi. Utsalela umnxeba eRashiya. Unyanzelwa ukuba akhwele kwinqwelo-moya, emva koko akhwele inqwelo-moya, yaye ekugqibeleni ukumbona evalelwe, ngendlela eyoyikisayo esendleleni eya kwindawo engaziwayo.
Phandle emathafeni ifama edityanelweyo ebizwa ngokuba “Indlela Eya Kwikamva” ime ngxi. Sele kuhlanjululwe kabini. Indlala isemnyango. Akukho mbewu, akukho mahashe, akukho petroli. Bathumela imiyalezo kwiziko lengingqi kodwa akukho ncedo luzayo. UKostia, umKomanisi Oselula, kunye nengcali yezolimo egama linguKostiukin, beza necebo. Ilali yonke iya kuhamba ukuya kwiziko lommandla umgama oziikhilomitha ezingama-34 kwaye ifune uncedo ngale nyathelo lithe ngqo. Iyasebenza! Yaye endleleni uKostia ubambe uMaria ezingalweni zakhe aze afumanise ukuba “ulikholwa.” Entwenini? Akakwazi ukuyibeka ngamazwi.
Ngaphambi kokubulawa kwakhe, uNjingalwazi Rublev ucele ithuba lokuthatha iintsuku ezimbalwa ukubhala imemorandam. Uyayenza loo nto kwaye ithi shwaka ibe ngamaphepha anento yokwenza nokufa kwakhe. Ngommangaliso, la maphepha afika ezandleni zomnye wawona magosa aphakamileyo kubupolisa, ogama linguFleischman.
Okokuqala, uFleischman ufunda ileta yomfana ongalityobeliyo igama lakhe. Le leta ithi ngokukholisayo ukuba umbhali, esebenza yedwa, wabulala Tulayev. UFleischman uyayitshisa ileta.
Emva koko ufunda imemorandam kaRublev. Iquka la mazwi: “sinikela ubungqina koloyiso oluye lwatyhutyha ixesha elizayo lwaza lwacela into eninzi gqitha ebantwini.” UFleischman ugqiba imemorandam ngombulelo.
Emva koko ushiya iofisi yakhe ukuya kumdlalo okhankanywe kwiphephandaba ecaleni kwesaziso sokubulawa kukaRublev nabanye. Esi sisiphelo sencwadi.
Kwiminyaka emihlanu emva kokuba uSerge egqibile uTulayev, wayigqiba iminyaka yokungaxoleli. Ngokuchasene kakhulu nomhleli oguqulela kunye nokwazisa umsebenzi, ndikholelwa ukuba isiphelo sale noveli sinomculo, sinobunkunkqele, kwaye asimfanelanga umbhali wayo ngokupheleleyo. (Umzekelo: UD, umlinganiswa onovelwano ocatshulwe ngaphambilana, uqukumbela njengomnini “wesimemo” saseMexico apho athi, “Ndisebenza amasimi am.”) Kodwa kwicandelo lokuqala, ngaphambi kokuba le noveli noSerge ngokwakhe babonakale becotha. ukuya kwiingceba, uVictor Serge unikeza izikhumbuzo ezicacileyo ze-anarchism kunye neMarxism apho wanikela khona ubomi bakhe.
Ekuqaleni kwale ncwadi, uD uthi: “Xa kuthethwe yonke into yaye kwenziwa, sasikwenza oku kuthi.” Ngobude bakhe ubonisa:
Akukho nto ndiyicelayo ngaphandle kwesazela, kwaye andazi nokuba yintoni na. Ndiva uqhanqalazo olungasebenziyo lunyuka lusuka kwindawo enzulu nengaziwayo kum ukucela umngeni kwimpumelelo etshabalalisayo, amandla, yonke into eyinyani, kwaye egameni lantoni? Ukhanyiselo lwangaphakathi? Ndiziphatha phantse njengekholwa. Andinakwenza ngenye indlela: amazwi kaLuther. Ngaphandle kokuba imboni yaseJamani . . . wahlabela mgama esithi, “Thixo ndincede!” Yintoni eza kundinceda? (Ugxininiso longeziwe.)
Kwakhona uyazicingela:
Asinakuphinda sithembe mntu. Akukho mntu uya kusithemba kwakhona. Olo qhina loyikekayo, olona luluncedo kwiibhondi zomntu, ezo ntambo zingabonakaliyo zegolide kunye nokukhanya kunye negazi elincamathela amadoda afungelwe kwinto eqhelekileyo-ezo zibopho, siziqhawule.
D kunye nogxa wakhe uDaria bafuna ukufaka intlungu yabo kuhlalutyo lwezoqoqosho.
UDaria ufundisa uD ngomxholo othi “Imveliso iza kuzisa okusesikweni.” Kodwa nguye
echukumisekile ngokuthandabuza, ucinga:
Ngaba akufanelanga ukuba umntu, ngelixa ejonga zonke ezo bhokisi zeepilisi kunye neziko lokuqhushumba, acinge ngendoda? Ingcinga yomtyholi ohluphekileyo wanamhlanje . . . Ngubani ongakwaziyo ukuzanelisa kukutsala nzima phantsi kwedyokhwe ngelixa elinde amayeza kunye nomzila kaloliwe wangomso? Isiphelo sithethelela iindlela. Yintoni ubuqhophololo. Akukho siphelo sinokufikelelwa ngayo nantoni na ngaphandle kweendlela ezifanelekileyo.
UDaria uthi: “Zisemva kwethu iimini zokuziqwebela izinto zakudala.” D uyaphendula:
“Akukho kwilizwe lethu. Yaye imihla yentshabalalo iseza.”
Ekugqibeleni kubonakala ngathi uDaria ufikelele kumbono ka-D, esithi:
“Sacha, ndiza kubuza umbuzo onokubonakala ungekho ngqiqweni okanye ubusana, kodwa wumamele.
kunjalo. Ngaba asizange simlibale umntu nomphefumlo?” D uyaphendula:
Impazamo yethu engaxolelekiyo yayikukukholelwa ukuba le nto bayibiza ngokuba ngumphefumlo - ndikhetha ukuyibiza ngokuba sisazela - yayingeyonto ingaphezulu kwentelekelelo ye-egoism yakudala.
Kukho ilitha elincinane elinenkani ngokufanayo, ukukhanya okungonakaliyo okunokuthi, ngamanye amaxesha, kukhanye kwigranayiti eyenziwe ngayo iindonga zentolongo namatye engcwaba, isikhanyiso esingesosidima esingenabuntu esikhanyisayo, sigwebe, sichase, okanye sigwebe ngokupheleleyo. Asiyompahla yamntu kwaye akukho matshini unokuthatha umlinganiselo wayo; isoloko ihexa ngokungaqinisekanga ngenxa yokuba iziva ililolo.
. . . Senza isiphoso sethu esifayo . . . xa silibale ukuba kuphela olu hlobo lwesazela olunokuphumeza ukuxolelana komntu kunye naye kunye nabanye. . . . Ndiye ndabambelela kuncwadi olufanelekileyo. . . . [Uhlaziyo] bekufanele ukuba luthethe ukukhululwa kokona kulungileyo emntwini, kodwa oko kwaphulwa nayo yonke enye into, ndiyoyika. Kwaye siye saba ngabathinjwa bentolongo entsha. . . . ndiyaphuma.
isiphelo
“Ingcamango ye-Anarchist,” kwincwadi ethi Anarchists Never Surrender, iphe. Yabhalwa ekupheleni kweminyaka yee-202 xa wayeyishiyile iSoviet Union kodwa wahlala ngokupheleleyo ekuphakameni kwamandla akhe.
USerge uyalwamkela uhlalutyo lwezoqoqosho lukaMarxist. Uthi nge-anarchism “yayiyingcamango yamagcisa amancinane” yaye njengoko uphuhliso lwemizi-mveliso lwalusiya luphawuleka ngakumbi kumazantsi Yurophu “i-anarchism yanikezela ukubaluleka kwayo kumbutho wemvukelo kububusoshiyali babasebenzi bakaMarxist.”
Kwelinye icala, intshukumo yabasebenzi ngasekupheleni kwenkulungwane yeshumi elinesithoba kunye neminyaka ngaphambi kweMfazwe Yehlabathi I
waxinga eludakeni kuluntu longxowankulu ngexesha lokwanda. Imibutho emikhulu yomanyano kunye namaqela amakhulu anamandla, apho idemokhrasi yaseJamani ingumzekelo obalaseleyo, eneneni yaba yinxalenye yolawulo abathi bayalwa. Ubusoshiyali baba ngoohlohlesakhe, kwanakwiingcamango zabo, ezathi ngabom zacinezela uqikelelo lwenguqulelo kaMarx. Izihandiba zabasebenzi kunye namagosa ezopolitiko nawemibutho yabasebenzi amisela indlela yokuvakalisa iimfuno zabasebenzi eziye zathotywa okanye zathotywa ekubeni zivukel' iintambo zomlomo. . . . Le socialism ilahlekelwe ngumphefumlo wayo wenguqu . . . .
UVictor Serge wahlabela mgama esithi, ingcamango yoqhekeko lwamakomanisi, “iphuma kancinane kulwazi, kumoya wenzululwazi, kunakwiminqweno esengqiqweni.” Kodwa malunga nendlela okwenziwa ngayo oku, akukho lizwi langcaciso. Ngaloo ndlela ekuqaleni kweMvukelo yaseRashiya “iziganeko ngokungenakuthintelwa zabuza ekuphela kombuzo omkhulu, lowo abangquzuli bangenampendulo yawo: lowo wegunya.” Kangangexesha elide uSerge ubonisa ukuba xa kwakunokwenzeka ukuba kuvuke uvukelo ngokwindla lowe-1917, “[o] wayengenakufuna ilize kwiincwadi ezininzi ze-anarchist zelo xesha ukuze enze isindululo esinye esisebenzayo.”
Kukho ingxoxo ende yomguquli waseUkraine uNestor Makhno (umbandela endingazi kangako ngawo) apho uSerge ubonakala esezintlungwini zokubonisa amacala omabini empikiswano entsonkothileyo, kwaye achaze inyaniso kumntu ngamnye. Ngubani owayephembelela ukukrwitsha “lo mbutho unemvukelo enzulu yabalimi”? Uyabuza uSerge. Uphendula ngelithi yayingenguye lo okanye laa mntu, ingelilo elinye okanye elinye iqela; “yayingumoya wokunganyamezeli owaya ugquba iQela lamaBolshevik ukususela ngowe-1919; . . . ulawulo lobuzwilakhe lweenkokeli zombutho, esele lutyekele ekungeneni endaweni yeeSoviet kunye neqela.” Nabani na owayebekek’ ityala, uSerge uhlabela mgama esithi, “yayiyimpazamo enkulu leyo.” Kwakwembiwe umsantsa phakathi kwee-anarchists namaBolshevik ekwakungayi kuba lula ukuwuvala. "Ukuhlanganiswa kwe-Marxism kunye ne-libertarian socialism, eyimfuneko nenokuthi ichume, yenziwa yinto engenakwenzeka kwixesha elizayo elingenammiselo."
UVictor Serge wagqiba uvavanyo lwakhe olumangalisayo ngokucaphula umyalezo wokugqibela owaziwayo weVanzetti, kwaye uqhubeke:
La mandla okuziphatha . . . ayincitshiswa bubuthathaka obungaphakathi beengcamango ze-anarchist. Inika indawo encinane yokugxekwa ngokweemfundiso. Injalo nje. Ukuba, emva kokufunda kuzo zonke izinto esiphila ngazo [,] i-libertarian socialism eyivuselelayo inokuba yomelele ngokwaneleyo ukuze idibanise iinzuzo zobusoshiyali bezenzululwazi, oku kudityaniswa kuya kuqinisekisa impumelelo engenakuthelekiswa nanto.
UStaughton Lynd ngumbhali-mbali, igqwetha, umlweli wexesha elide kunye nombhali weencwadi ezininzi kunye namanqaku. Unokufikelelwa [imeyile ikhuselwe].
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