[Marxism] Trotsky’s Jewish Question

Adam Richmond adambrichmond at yahoo.com
Thu Aug 19 11:36:11 MDT 2010


>From the Jewish Daily Forward via Heeb

http://www.forward.com/articles/130174/
Trotsky’s Jewish Question
            Opinion
            
              By Robert S. Wistrich
            
            Published August 18, 2010, issue of August 27, 2010.
            
              

            
            Seventy years ago, on August 20, 1940, Leon Trotsky — the
 arch-heretic of international communism and symbol (for his admirers) 
of Bolshevik revolutionary purity — was struck down in Mexico City by a 
Stalinist assassin’s axe.
            Trotsky, an architect of the 1917 October Revolution and,
 subsequently, the creator of the Red Army, which he led to victory in 
the Russian Civil War, had been expelled from the Soviet Union in 1929. 
Throughout the 1930s, he would continually denounce the Stalinist “Tower
 of Babel” — as he called the regime of his nemesis, Joseph Stalin — as a
 betrayal of the revolution. All the while, in the Soviet Union and 
elsewhere, his followers were ruthlessly persecuted and purged.
            
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            Even today, 20 years after the collapse of Soviet-style 
communism in Russia, Trotsky — though no longer subject to systematic 
execration — remains a controversial and mostly unloved figure. In the 
West, his legacy is kept alive by the amorphous Fourth International — a
 motley crew of Trotskyist groups whose sectarianism, internal 
dissensions, sterile scholastic disputes and personal rivalries are 
legendary.
            Trotsky’s own dreams of an international proletarian 
revolution and belief in the imminent demise of world capitalism did 
not, of course, come to pass. Nor did his prophecies of the 
disappearance of the nation-state.
            Nevertheless, despite the rigidities and dogmatic 
absurdities of Trotskyist ideology, in some countries, like Britain and 
France, his self-identified heirs still exercise a certain radicalizing 
influence — not least in their unconditional embrace of the Palestinian 
cause. This is especially noteworthy in light of the shift in Trotsky’s 
own views on Zionism, Jewish assimilation and the Palestine question 
during the 1930s.
            Lev Davidovich Bronstein (to use his original 
Russian-Jewish name) had, since his early years, vigorously opposed not 
only Zionists but even the anti-Zionist Jewish socialist Bundists for 
their national particularism. As a Russified atheist Marxist, he had no 
time for the Bible, Judaism, Jewish history or culture — which he 
dismissed as relics of an outmoded ghetto psychology.
            An observer at the Sixth Zionist Congress in Basel in 
1903, the young Trotsky branded Herzl a “shameless adventurer” who had 
the impudence and “devilish perfidy” to seek a fatherland for the Jews. 
Later, at the height of his Bolshevik glory in 1921, he dismissed a plea
 from Moscow’s chief rabbi to intercede on behalf of starving Russian 
Jews. The rabbi is reported to have commented after the meeting: “The 
Trotskys make the revolutions, and the Bronsteins pay the bills.”
            The beginnings of a change in Trotsky’s attitudes came 
during the struggle for power in the Soviet Union, in which Stalin, 
using anti-Semitism in the Bolshevik ranks as a weapon, defeated 
Trotsky. In the 1930s, the exiled Trotsky began to take an interest in 
the Arab-Jewish conflict and Zionist colonization in Palestine. He was 
distrustful of what he called the “reactionary Muslim” and “anti-Semitic
 pogromist” elements in the Palestinian Arab national movement. In 
contrast to the Stalinist Comintern, he did not sweep the anti-Jewish 
riots in Palestine in 1929 under the carpet or reduce them to a minor 
episode in the Arab liberation struggle.
            By 1937, Trotsky — although never a Zionist — had come to
 radically revise his earlier standpoint on the “Jewish question.” He 
recognized, for example, that his earlier belief in inevitable 
assimilation was unfounded; that there was a Jewish nation, which 
required a territorial base; and that the Soviet regime was shamelessly 
encouraging anti-Semitism to deflect attention from its own failures.
            Most remarkable of all was Trotsky’s insight into the 
Nazi danger about which he had constantly sounded the alarm since 1930. A
 month after the 1938 Kristallnacht pogroms in Germany, he unequivocally
 warned American Jewry of the forthcoming annihilation of the Jews. 
Trotsky bluntly wrote that even without the outbreak of a new European 
war, “the next development of world reaction signifies with certainty 
the physical extermination of the Jews.” This chilling prophecy uttered 
from Mexico City was ignored.
            Shortly before his assassination, he also warned that the
 British White Paper of 1939 “may well transform Palestine into a bloody
 trap for several hundred thousand Jews.” Trotsky correctly surmised 
that British imperialism had abandoned its commitment to a Jewish 
national home and would unhesitatingly sacrifice Zionism on the altar of
 its Middle East strategy.
            Leon Trotsky spent most of his life trying to escape from
 his Jewish background and the image of the soft and indecisive ghetto 
Jew. Bolshevism did harden him, turning the Marxist intellectual into an
 alien for the Jews and a demonic symbol of Judeo-Communism for 
anti-Semitic gentiles.
            Even among his fellow revolutionaries, he proved unable 
to transcend his Jewish background. In the 1930s the struggle against 
the bogeyman of “world Trotskyism,” seen as synonymous with perfidy and 
betrayal, would become a leitmotif of Stalin’s propaganda machine around
 the world. In an age of totalitarian terror, the effort to hunt down 
Trotsky came to uncannily prefigure the tragic fate of the Jewish people
 whom he had once so arrogantly abandoned.
            
              
Robert S. Wistrich is director of the Vidal Sassoon 
International Center for the Study of Anti-Semitism at the Hebrew 
University of Jerusalem. He is the author of “A Lethal Obsession: 
Anti-Semitism from Antiquity to the Global Jihad” (Random House).
            



      


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