One hundred years on from the Russian Revolution we look back at the events that turned the world upside down and how they resonate today.
All the books on our Russian Revolution reading list are 50% off until May 28 at midnight UTC. Click here to activate your discount.
International Women's Day, Petrograd, 1917.
In the year of the pussy, and also coincidentally the centennial of the Russian Revolution, perhaps it was inevitable that someone would characterize the revolution as primarily about pussies. In the New York Times, Professor Yuri Slezkine recently wrote — in one of the few articles that esteemed publication has featured about the Russian Revolution — that: “Most of the revolutionary leaders were young men who identified the revolution with womanhood.” But really, according to Professor Slezkine, it’s all about male revolutionaries’ lust for and hot sex with female revolutionaries. Male is the norm. Men are the actors; women the acted upon.
To accept this characterization is to ignore the ways in which the revolution was about not some imaginary ideal of womanhood, but about many real women demanding their rights and in the process changing history.
"The year 1917 was an epic, a concatenation of adventures, hopes, betrayals, unlikely coincidences, war and intrigue; of bravery and cowardice and foolishness, farce, derring-do, tragedy; of epochal ambitions and change, of glaring lights, steel, shadows; of tracks and trains...
This was Russia’s revolution, certainly, but it belonged and belongs to others, too. It could be ours. If its sentences are still unfinished, it is up to us to finish them." — China Miéville
One hundred years on from the Russian Revolution we look back at the events that turned the world upside down and how they resonate today with new books from China Miéville and Tariq Ali, and classic texts from the Verso archive, made newly available for the centenary.
All the books on this reading list are 50% off until May 28 at midnight UTC. Click here to activate your discount.
History and Revolution: Refuting Revisionism, edited by Mike Haynes and Jim Wolfreys and published by Verso in 2007, collects essays on the English, French, and Russian Revolutions and the body of revisionist historiography — developed or publicized by historians like François Furet, Simon Schama, Orlando Figes, and Conrad Russell — that dominated public conception of them during the high years of "the end of history."
"Revisionism generally shares a view of revolutions," the editors write, "as, to paraphrase George Taylor, political acts with social consequences rather than social acts with political consequences."
The lasting achievement of revisionist historiography of the French Revolution has been to discredit the idea that the event brought about a change in France's social order. Against the "determinism" of social explanations of historical change, which focus on class antagonisms, revisionists emphasize the primacy of the political. Their tendency to see revolutions as narrow political events rather than broader social transformations means that extraordinary circumstances — war, famine, counter-revolution — figure little in explanations of why protagonists sometimes act in ways which would otherwise be considered extreme or intolerable. The focus on elite activity and the attempt to establish a causal link between ideas and events leaves little room for the active role played by groups who do not form part of the elite. Popular insurgencies, violence and insurrection are no longer integral to revolutionary change but an unnecessary distraction, or worse, a reactionary brake on modernization and peaceful reform.
In the book's final chapter, reprinted below, Daniel Bensaïd takes on some of the broader themes of the revisionist literature, picking up Marx's figure of the old mole to trace the persistence of revolution during even the most apparently static of times.
Éric Aeschimann's interview with Sophie Wahnich was first published in L'obs on 23 March. Translated by David Broder.
From Danton (1983).
The last time that the French Revolution was the object of real public discussion was in 1989, with the bicentennial ceremonies staged by François Mitterrand, Jack Lang, and Jean-Paul Goude. Since then, there has been silence. Who today still refers to the Tennis Court Oath, the night of 4 August, the vote on the "Declaration of the Rights of Man" in 1793? At the Elysée [presidential place], 14 July has become the occasion for a presidential chatter where we speak more of political rehashes than of any revolutionary vision. And when leaders or intellectuals refer to the nation’s history, they cite the Resistance, the Popular Front, the Third Republic’s laws on laïcité and schooling, or even the Enlightenment. Rarely 1789. One exception was Manuel Valls’s allusion… to Marianne’s naked breasts. But things are starting to move. In autumn the philosopher Jean-Claude Milner published Rélire la Révolution, where he rehabilitates the project of universal justice asserted by the Revolution by way of the 1793 "Declaration of the Rights of Man." At the Amandiers theatre, Joël Pommerat has staged Ça ira (1) Fin de Louis, first part of a far-reaching depiction of the Constituent Assembly, which has encountered quite an echo around France. In June the film-maker Pierre Schoeller (L’Exercice de l’Etat) will shoot a film on this subject.
Most importantly, the Arab revolutions and the square occupations à la Indignados have shown that the time of popular movements may return. And together with this, crucial questions: how to avoid one-upmanship, chaos, violence? How to avoid returning to a worse state than before? The men of 1789 confronted these dilemmas already; it might be useful to see how they responded to them.