Soviet History

The Gorbachev Factor by Archie Brown (2003)

The fall of the Soviet Union is usually understood from two angles. One argues that the Soviet state could not keep up with the United States’ military superiority and, therefore, collapsed under economic strain. The other perspective suggests that western Europe and the U.S., and specifically the administration of President Ronald Reagan (1981-1989), played a crucial role in pressuring diplomatically for the end of the “Evil Empire.” Archie Brown suggests that there is another interpretation that rules out military or diplomatic pressures in explaining the undoing of the Soviet Union. Brown argues that the end of the system was exclusively due to the political (glasnost) and economic (perestroika) reforms launched to reform the state. In this process, the author contends that the implosion of the Soviet Union had more to do with the will of one man than with any outside forces in play.

The Gorbachev Factor is a compelling and persuasive analysis that underlines the agency of Mikhail Gorbachev as the most crucial factor explaining the end of Soviet rule. The book is a painstaking examination of Gorbachev’s leadership as a head of state, and the importance of his policy reforms in enacting the political transformation of the Soviet system. As the author argues, despite the structural problems of the USSR during the 1980s, there was no sign of an impending collapse. However, the central thesis of the book is that Gorbachev’s interest in seeking political and economic change led him to believe that those goals were unattainable unless the whole system was transformed. By analyzing the changes introduced by the Soviet leader in the political structure of the state, the economy, the center-periphery relations, and in foreign policy, Brown successfully shows how the Soviet system transitioned from a relative stable state of decline into a phase of terminal crisis. Despite failing to prevent the end of the USSR during his term (1985-1991), Gorbachev oversaw the emergence of political pluralism, the democratization of the former Soviet Republics, and the inauguration of a new foreign policy with the west that ended the Cold War.

From the four areas he deemed necessary for a complete transformation of the system, Brown identifies political reforms and the reformulation of Soviet foreign policy as the most successful ones. The introduction of contested elections to create a legislature with real powers in 1988 is perhaps the most significant reform in explaining the growing democratization of the Soviet Union but it also accounts for the gradual erosion of state control over the political process. Domestic political changes also reflected a new foreign policy mentality. Gorbachev reconfigured Soviet diplomacy by emphasizing the freedom to choose and by renouncing violence as a way to sustain other communist regimes in power. As Brown contends, the Gorbachev factor in Soviet foreign policy cleared the way for the overthrow of Communist systems in Eastern and Central Europe from 1989 on.

The liberalization of the system presented Gorbachev with intractable problems. In relations between the central Soviet state and the non-Russian republics within its borders, the delegitimization of Marxism-Leninism triggered by the political reforms, and the revelations of the failures and atrocities of the Soviet system, left an ideological vacuum for which nationalism was the most obvious candidate. Unable, or unwilling to control the centrifugal forces unleashed by his reforms, Gorbachev’s ability to keep the Soviet Union intact imploded when political rivals, such as Boris Yeltsin, torpedoed any opportunity for a union-wide arrangement. In the implementation of economic reforms, Gorbachev’s zig-zag approach not only proved to be ineffective because of the opposition of the ministerial bureaucracy to the full implementation of his policies, but also because the Soviet leader was more hesitant and less clear on how to proceed towards the gradual adoption of a market economy.

Mikhail Gorbechev (left) with President George Bush (right) – (via Wikipedia)

Finally, Gorbachev’s personality played a key role in the political transformation of the system. His status as a consensus-builder served him well to implement several reforms without facing concerted resistance from the Communist Party or the emergent cohort of Soviet dissidents and liberals. However, this same trait later exposed Gorbachev to the attack of radicals on both sides of the political spectrum, undermining his power. This, coupled with the misplaced trust in some of his appointees, seriously complicated Gorbachev’s plans to control the transformation of the system.

Brown’s book succeeds in providing a refreshing and persuasive angle that underlines the domestic causes in the demise of the Soviet Union. The author relies primarily on personal interviews and memoirs from the most influential Soviet political leaders of the time (including Gorbachev) to build his argument. For anyone interested in this momentous historical process of the 20^th century Brown’s insightful interpretation will not disappoint.

Watch: The Wider Arc of Revolution: The Global Impact of 1917 (Part II)

To commemorate the centenary of the Russian Revolution, the UT Center for Russian, East European, and Eurasian Studies held an international conference entitled, “The Wider Arc of Revolution: The Global Impact of 1917.”

The second keynote speech was given by Professor Lisa Kirschenbaum, Professor of History at West Chester University. Professor Kirschenbaum has published three books, including: Small Comrades: Revolutionizing Childhood in Soviet Russia, 1917-1932; The Legacy of the Siege of Leningrad, 1941-1995: Myth, Memories, and Monuments; and International Communism and the Spanish Civil War: Solidarity and Suspicion.

Watch a recording of Professor Kirschenbaum’s keynote here.

Watch: The Wider Arc of Revolution: The Global Impact of 1917 (Part I)

The first keynote speech was given by Sheila Fitzpatrick, preeminent historian of Russia and the Soviet Union, Professor of History at The University of Sydney and Distinguished Service Professor Emerita at the University of Chicago. Professor Fitzpatrick taught at UT Austin from 1980-1989.

Click here to watch a recording of Professor Fitzpatrick’s keynote.

The Man Who Loved Dogs, by Leonardo Padura (2013)

By Rebecca Johnston

Leonardo Padura is arguably one of Cuba’s most untouchable writers. He made his name first as an investigative journalist, and then as the author of the Havana Quartet detective series, sometimes described as “morality tales for the post-Soviet era.” The Man Who Loved Dogs is by far his most ambitious work. A painstakingly-researched historical novel, it is the culmination of Padura’s twenty-year journey, beginning at the final home of Soviet exile Leon Trotsky in Coyoacan, Mexico and concluding with the National Prize for Literature, Cuba’s highest literary honor. It has received nearly universal critical praise, with the bemusing exception of the U.S. Central Intelligence Agency. Their dissatisfaction may have stemmed from the premise in their review that Padura’s book is about “why revolutions and revolutionaries fail,” which it is not.

The Man Who Loved Dogs is largely a novel about struggle. The complex narrative follows the lives of three protagonists, one of whom is also the narrator, across two continents and several decades. The first, Leon Trotsky, struggles to remain politically relevant after his exile from the Soviet Union in 1929, fighting to maintain an alternative to Stalin’s form of communism through his global opposition movement and the Fourth International. Next is Spanish revolutionary Ramón Mercader, struggling to defend the ideals handed down to him from Moscow, pledging unwavering obedience first to his radical Marxist lover África, then to his sociopathic mother Caridad, and finally to a coercive state bureaucracy. Finally, the narrator, Iván Cárdenas Maturell, struggles to survive the reconstitutive process by which Fidel Castro’s Cuban government seeks to shape him into the “New Soviet Man.” The novel subjects Iván to a series of “falls,” one after another, until, as he puts it, “they fucked me for the rest of my life.” Throughout the book, all three protagonists struggle to come to terms with their actions, to determine who they are, and what meaning their lives may have had.

Leon Trotsky in exile in Mexico, ca. 1938 (via Wikimedia Commons).

All of this struggle raises the question of what it is that the characters are struggling for. At times, the fight seems to be an end in and of itself, something the characters often seem aware of. Ramón joins the Republican Army in the Spanish Civil War, “convinced that his life only had meaning if he was able to defend with a rifle the ideas in which he believed.” At the same time, those ideals “had been only recently discovered by many,” and yet he and those around him had “prepared themselves for sacrifice.” Trotsky’s first wife, Alexandra Sokolovskaya, lays the death of their daughter at Trotsky’s feet, “accusing him of having marginalized Zinushka from the political struggle and of having thus pushed her to her death.” For Sokolovskaya, denying Zina a role in that battle was more deadly than the tuberculosis consuming her lungs. For each of them, struggle itself was a method of survival.

There are external motivations for these struggles as well. On accepting a Jason Bourne-style pact, the Soviet government transforms Ramón into Soldier 13, an entity that “did what they asked him to out of obedience and conviction.” Indeed, the importance of obedience dominates Ramón’s entire political career. Early on, África makes it clear to him that the Party is always right and obedience to the Party is mandatory, even though you may never understand the Party. Similarly, Iván’s rise from his falls was contingent on obedience to the Party line. He is given continual “correctives” until his writing falls within the acceptable standards set for him by the Cuban government, itself obeying the order to adopt them from the Soviet model.

Proclamation of the Second Spanish Republic in Barcelona, 14 April 1931 (via Wikimedia Commons).

Central to both these instances of obedience, and key to understanding the book, is a denial of access to knowledge. When Iván speaks with his friend Dany about conducting research on Trotsky, Dany emphasizes the inherent danger of particular forms of knowledge. “I’m not going to become a Trotskyist or any shit like that,” Iván spits in defense. “What I need is to know…k-n-o-w, you get it? Or is it also forbidden to know?” To which Dany replies: “But you already know that Trotsky is fire!” Any type of knowledge that falls outside the Party line is potentially deadly. As a writer and radio worker, Iván is responsible for propagandizing the “correct” form of knowledge, making his transgression even more dangerous than that of a typical citizen. While Iván is coerced to shun any knowledge of Trotsky, Ramón is called upon to eliminate him in the most literal fashion. He accepts the Soviet government’s “first sacred principle: obedience,” allowing himself to be denied an understanding of truth, and ultimately destroying this alternative interpreter and propagandizer of knowledge.

Aside from Iván and Ramón, Padura shows us one of the twentieth centuries’ most violent displays of state control of knowledge: Stalin’s show trials. During the Soviet Terror of the 1930s, it was not enough to confess to being a Trotskyist-Bukharinite Japanese-German fascist spy. Defendants were made to perform self-criticism, ultimately regurgitating newly-fashioned realities of their nonexistent transgressions in public court. The Soviet government had the power to extract these false confessions, even from its own executioners, and then to force them to speak them into reality. Understanding the power of this performance is why Ramón’s handlers in Moscow bring him to not just any show trial, but the trial of Genrikh Yagoda, the former head of the NKVD (later the KGB). The lesson here for Ramón was precisely about truth, which in his case means one thing: obedience. As his handler puts it: “No one resists. Not even Yagoda. Neither will Yezhov when his turn comes.” Spoiler: Nikolai Yezhov, Yagoda’s successor, doesn’t even last another two years.

Soviet newspaper “Perekovka” (“Reforging”), front page announcing the replacement of Genrikh Yagoda by Nikolai Yezhov, 1936 (via Wikimedia Commons).

Trotsky, on the other hand, is more characterized by disobedience than anything else, and his own struggle helps to put the others in perspective. Our narrator tells us: “The struggle on which he had to focus from that moment on would be one against men, against a faction, never against the Idea.” Trotsky’s struggle was against Stalin and anyone who bought into Stalin’s interpretation of the “Idea.” The Idea, he explains, is “the truth of the revolution,” and he wishes to “throw himself into the void and proclaim the need for a new party capable of recovering” it. His crusade had always been to establish himself as the bearer of that truth, for the sake of which he committed bloody “excesses” that he would later claim to regret. Whereas Ramón and Iván are coerced to obediently accept and promote the Soviet government’s Truth, Trotsky seeks to convince others that he is the one with the real Truth, so everyone should obey him. The guilt over his “excesses,” and the fear that his command over Truth might transform him into “a pseudo-communist czar” like Stalin, was ultimately insufficient to dissuade him altogether.

Josef Stalin, 1949 (via Wikimedia Commons).

Tragically for the book’s heroes, it turns out they were struggling for nothing. In fighting “men” instead of the “Idea,” Trotsky forgot, as Dany reminds us, to “think about people.” They are the ones, after all, creating the ideas. The Soviet government certainly recognized as much, since in ordering Ramón to destroy Trotsky, they sought to destroy a particular set of ideas that threatened their own. Of course, we’ve heard these critiques of Soviet-style communism before. But at the heart of Padura’s book is something much farther reaching: it is the impossibility of utopia, communist or otherwise, and moreover, the destruction of knowledge that utopian projects inherently entail. For Padura, the construction of any utopia is a violent struggle over control of the “truth,” a struggle that leaves no room for the people for whom the utopia is supposedly built. Trotsky even acknowledges as much when he notes that the first executions from the show trials spelled the “death rattle of utopia;” Iván and Ramón were its “gullible” victims. It is no mistake, as Dany concludes, that the only utopia available to them is the one beyond the grave.

Leonardo Padura, The Man Who Loved Dogs (New York: Farrar, Straus & Giroux, 2014).

Also by Rebecca Johnston on Not Even Past:
Policing Art in Early Soviet Russia.

You may also like:
Capitalism After Socialism in Cuba, by Jonathan C. Brown.
The Old Man and the New Man in Revolutionary Cuba, by Frank A. Guridy.

China Today: Communism for Americans in the 1930s

By Fei Guo

China Today was a monthly periodical and the official organ of the American Friends of the Chinese People (AFCP), an organization formed by a group of American Communist Party members and left-leaning intellectuals devoted to introducing the Chinese communist revolutionary movement to Americans. Located in New York, the AFCP also organized public talks on Chinese politics and economics. The journal never became widely popular, with its highest monthly sale of a mere 7,000 copies, yet it remained influential among left-wing intellectuals who shared a concern for events in China.

The Communist Party USA’s Workers’ Bookshop, at its headquarters on 13th Street, between University Place and Broadway, New York City. Posters in the window advocate for a U.S. invasion of Nazi-occupied Europe, to open a “second front” in 1942 (via Wikimedia Commons).

The editors included Philip Jaffe and a secret Communist Party member and graduate student at Columbia University, Chi Ch’ao-ting, using the pseudonym Hansu Chan. Chi joined the Communist Party in America, and together with a few other Chinese students, formed the Chinese Bureau of the Communist Party of USA. With the help of Moscow, Chi was able to receive Chinese Communist Party (CCP) documents, which became an important source for articles in China Today. Chi later returned to China and acted as an undercover agent inside Kuomintang (KMT) government, the main enemy of CCP. Chi eventually became a prominent trade official in Mao’s China in the 1950s. Philip Jaffe, a successful leftist businessman, became well known because of the “Ameraisa” spy case in 1945, in which he and several other Amerasia editors were accused of espionage, after US intelligence agents found classified government documents in their office. The espionage charge was later dropped due to lack of evidence, and they were only punished with fines. Jaffe supported the journal financially since China Today was never an economically profitable enterprise and he gave the journal some credibility. Jaffe became interested in China well before the launch of the journal and, although a leftist, Jaffe never joined the Communist Party, sometimes even criticizing the orthodox Moscow-dominated communist movement.

Philip Jaffe, Owen Lattimore, Zhu De and Agnes Jaffe in 1937 (via Wikimedia Commons).

There were two reasons behind the launch of China Today. First, American Leftists were curious about the Chinese revolutionary movement. Classical Marxism predicted that communist revolutions would sooner or later sweep the world and liberate the whole of humankind. The founding of Soviet Union seemed to confirm the inevitability of the spread of communism globally giving hope to leftists. Many intellectuals believed that China would be the crucial next step in the global enterprise of revolutionary human liberation. A journal dedicated to introducing the Chinese communist revolution would perfectly fit the niche. Second, the journal sought to compete with reactionary news outlets and spell out the Communist perspective on Chinese events for the Anglophone world. China Weekly Review, a prominent pro-KMT government newspaper based in Shanghai was their direct target. Given its limited circulation, it appears China Today only partially fulfilled this object.

What gave this China Today a special advantage was its ability to procure Chinese communist documents. Because of KMT government censorship, people both inside and outside China had difficulty accessing undistorted political messages of the CCP. China Today offered such an opportunity when publishing original political manifestos or decrees of Soviet China. Chi was the crucial link as he was secretly receiving documents from China.

Three reports from China Today give an indication of the character of the journal. The three articles center on Chinese communists’ activities in Szechwan Province during the war between the Nationalist government and the communist insurgency that resulted in the Long March (1934-36) and the ascendancy of Mao Zedong. The first two articles give a detailed account of the origins of Szechwan Soviet Base (1929-35) and the military campaigns conducted by its main force, the Fourth Red Army. The third article surveys the communist military movements towards the latter stages of Long March.

Mao Zedong on the Long March (via Wikimedia Commons).

These articles contain important material not available elsewhere and they offer perspectives on the ways Chinese history, in this case the history of the Long March, was framed for an American audience. The heroism and sacrifice of Chinese communists portrayed in these articles are helpful in writing a more nuanced and comprehensive history of Communist China in America. The article on the Fourth Red Army, which occupies a unique position in Chinese revolutionary history, offers both valuable information and a case study in the political shaping of the past. The Fourth Red Army was led by a prominent Chinese communist leader Zhang Guotao (Chang Kuo-tao) who had a huge policy disagreement with Mao Zedong during Long March and even tried to kill Mao in late 1935. Szechwan was the base area controlled by Zhang at that point in time. The Fourth Red Army subsequently was defeated by government troops and suffered huge losses. Zhang lost his power base and eventually defected to KMT. As a result of this internecine fighting, official Communist Party history tends to erase the achievements attained by Zhang in constructing Szechwan Soviet Base. But these China Today articles were published just after the Zhang-Mao split, when the Fourth Red Army was still praised. Given the poor communication during Long March, the editors of China Today were probably still not aware of the inter-party struggle and therefore their account was more accurate and informative than later assessments of Zhang Guotao.

These news reports were about the events occurring during the epic Long March, but the reporters never explicitly mentioned the term Long March or the supposed goal of Long March: to go to North China to fight with Japanese invasion. This is a call to rethink the narrative of Long March. Chinese official history tends to frame Long March in a way that emphasizes the CCP’s superb strategical capabilities and nationalist political agenda. The Long March was considered to be a strategic retreat that has a clear purpose and destination. We can hardly glean any convincing evidence in articles in China Today that support this characterization. The Communist forces acted more opportunistically, striving to fend off government forces and find a favored location for building a new base. This was in fact for a long time a distinct pattern of Chinese communist guerrilla warfare before Long March. Thus, these news reports open a window to scrutinize pro-communist narratives of CCP activities from 1934-36 before a full-fledged account of Long March came into being.

Route of the Long March (via Wikimedia Commons).

The articles in China Today provide useful information regarding both historical facts and narrative building. We still need to be cautious about overstating the achievements of the Fourth Red Army, but in this case, considering interpretations of Long March narratives, the journal’s ideological bias are not an obstacle, but instead a valuable asset.

Sources:
China Today is part of the Philip J. Jaffe Collection of Leftist Literature in Harry Ransom Center, the University of Texas at Austin.

Stephen Averill, Revolution in the Highlands: China’s Jinggangshan Base Area (Lanham: Rowman & Littlefield Publishers, 2006)

Harvey Klehr and Ronald Radosh, The Amerasia Spy Case: Prelude to McCarthyism (Chapel Hill: University of North Carolina Press, 1996).

This essay mainly uses Wide-Giles Romanization System to denote Chinese names and places following its usage in the historical sources being analyzed, except for some well-known Pin-yin names such as Mao Zedong.

American Girls in Red Russia: Chasing the Soviet Dream

by Julia L. Mickenberg

Until quite recently, tales of Americans’ enchantment with the Soviet Union in the 1920s and 1930s were typically told as prelude to their eventual disenchantment: this “liberal narrative” described immature, naïve, utopian idealism replaced by contrition and mature, rational rejection of radical extremism. So it was that I felt embarrassed by the excitement I found myself experiencing when I read descriptions from the time of exciting developments in the “new Russia.” In addition to the Soviet avant garde’s innovations in visual art, theatre, film, and literature, I found repeated emphasis on the special provisions being made for women and children: eliminating the very idea of an “illegitimate” child; radically democratizing education; simplifying divorce; mandating equal pay in the workplace; legalizing and subsidizing abortion; extending pre-natal and maternal welfare provisions; and creating public dining halls, laundries, and nurseries so that domestic duties would not limit women’s professional capacity (yes, these duties were still understood to be women’s).

I felt in my own gut some of the deep attraction that many people in the West experienced amid and following the Russian Revolution. But as a historian, I had incontrovertible proof that the Soviet state, despite every artist it supported, every cool program it put into effect, every effort it made to raise the level of the masses, was at a very fundamental level dehumanizing, repressive, and often violent, all of which became clear to many outsiders fairly early on. I remember telling a colleague that I was interested in exploring and perhaps making sense of all the hopeful rhetoric in the US vis-à-vis the Soviet Union and her warning me that following this path would get me into a whole lot of mishegas, craziness, a Yiddish word that I’ve always figured needs no translation. But the Soviet thing was like an itch I couldn’t keep myself from scratching. I wondered if I could take on this topic, or some piece of it, without seeming to be an apologist for Stalin or denying the facts of history. I had written about left wingers who wrote children’s books during the McCarthy era, which is to say, I had already spent some time thinking about the inherent contradictions within the communist movement.

British Quakers postcard appealing for funds and supplies to support children suffering from the 1921 famine in Russia. © Religious Society of Friends (Quakers) in Britain. Used with permission. This same image was used in a booklet published by the communist Friends of Soviet Russia.

A few scholars who had come of age after the end of the Cold War were writing about Americans and the Soviet Union in more nuanced ways than had been possible in an earlier era. However, I’d seen very little written specifically about attraction to the “new Russia” on the part of women, particularly independent, educated, and liberated “new women”— this despite the fact that, as the title of a breezy syndicated news article published in 1932 would suggest, “American Girls in Red Russia” were, well, a thing.

American Friends Service Committee workers in a Quaker hut in Buzuluk, Christmas Eve, 1922. Bottom left, Robert Dunn and Dorothy North “reading an Irish play.” Bottom right, Ann Herkner. The other two men are Karl Borders and a Russian coworker. (Andree A. Brooks Research Files on Bluet Rabinoff, box 2, Robert Dunn photographs, Tamiment Library, New York University).

Oddly enough, it was continuing research in children’s literature that finally convinced me to go ahead and write a book about “American Girls in Red Russia,” mishegas and all. In the archives of Ruth Epperson Kennell, who, in the 1930s and 1940s, published a number of books and stories about children in the Soviet Union, I found myself intrigued by Kennell’s own story, especially her years as a “pioneer” in Siberia working on an industrial commune founded by several American Wobblies (Industrial Workers of the World) in the early 1920s. Seeking release from what Lenin had described as the “household drudgery” that confines women in most societies, Kennell was attracted to the idea of living communally—and also working collectively toward the shared goal of creating a better world. Answering a call from the Society for Technical Aid to Soviet Russia, she and her husband Frank signed a two-year contract, packed up their worldly possessions, and left their 18-month-old son back in California with Frank’s mother.

Ruth Kennell in Siberia, wearing a Russian blouse. (Courtesy of Red Hill Museum, Kemerovo, Russia, with help from Marina Potoplyak).

Ruth worked as the colony’s secretary, librarian, and postmistress and was also its most avid chronicler, writing in The Nation about the “new Pennsylvania” they were building. She also wrote, even more revealingly, about her experiences in letters, a diary, and an unpublished memoir/novel. In these private sources Ruth describes the personal awakening she experienced in Siberia, where she fell in love with a Cornell-trained engineer she met in the colony office: a Jew, a Communist, and an avid reader of literature and philosophy. When Frank decided to go back to California amid a dispute between Wobblies and Communists, Ruth insisted that she wanted to fulfill her two-year contract, but actually, she had other reasons for staying: as she noted in her diary, “I want to be free, free!” She was not alone. Ruth noted in an article that she published in H.L. Mencken’s American Mercury, “In the spring of 1925 more than one matrimonial partnership melted, usually on the wife’s initiative. The colony women found in Siberia the freedom their souls craved.”

John Reed Colony, of which Anna Louise Strong was “chief” or, more accurately, patron, in the mid-1920s. (Anna Louise Strong papers, University of Washington Libraries, Special Collections, UW37340. Used with permission from Tracy Strong.)

Kennell helped me begin to recognize the deeply personal attractions that American women felt to the Soviet Union, as well the moral and ethical compromises they made to rationalize so much that was deeply troubling about the Soviet system. Ruth was well aware of inefficiency, hostility to communism among many Russians, gender and ethnic conflicts, as well as the pettiness, corruption, cruelty, and ineptitude among Bolshevik leaders. But ultimately she still thought the Soviet experiment was worth supporting. Kennell’s friend Milly Bennett, author of the article on “American Girls in Red Russia” from which I took my book title, flippantly but also revealingly told a friend: “the thing you have to do about Russia is what you do about any other ‘faith.’ You set your heart to know they are right. . . . . And then, when you see things that shudder your bones, you close your eyes and say . . . ‘facts are not important.’”

Milly Bennett and other workers from the Moscow News marching in a May Day parade. Bennett is the woman, second from the right, wearing glasses. (Milly Bennett papers, Hoover Library, Stanford University.)

Historians of the Russian empire have used Soviet citizen’s diaries to gain insights into “Stalinist subjectivity,” that is, the ways that individuals actively incorporated the Bolshevik ideal into their very sense of themselves. But diaries and other intimate sources have barely been tapped as a means of exploring ways in which the Soviet system likewise brought meaning to the lives of Americans and other foreigners. American women’s diaries and letters reveal both their genuine excitement—about Soviet schools, theatre, public spectacles, nurseries, workers’ housing, laws supporting maternal and child health, the “new morality,” and the simple fact of women’s visibility in public life.

Kuzbas pilgrims picnicking. (Courtesy of Red Hill Museum, Kemerovo, Russia, with help from Marina Potoplyak.)

“Women do everything here,” Louise Thompson wrote to her mother in the summer of 1932 from Moscow. “Work on building construction, on the streets, in factories of course, and everywhere.” Thompson’s activism on behalf of African-American civil rights had attracted her to the Soviet Union, and she wound up leading a group of 22 African Americans, among them luminaries of the Harlem Renaissance such as Langston Hughes and Dorothy West to act in what was being billed as the first true-to-life film about American race relations. Although the film was never made, group members, several of whom stayed on in the Soviet Union, were treated like the stars they might have been, honored rather than shunned for their blackness. Thompson liked to joke, “It will really be difficult to scramble back to obscurity when we return to the old USA, I suspect.”

Pauline Koner with her students from the Lesgaft Physical Culture Institute. (Pauline Koner papers, Jerome Robbins Dance Division, The New York Public Library for the Performing Arts, Astor, Lennox and Tilden Foundations.)

The young Jewish dancer Pauline Koner, like Isadora Duncan a generation earlier, was deeply inspired by the very fact of being in the Soviet Union and the opportunity that offered to embody a revolutionary ethos through her movement. “I have to pinch myself to really believe I’m here,” Koner wrote in her diary, in December 1934. “Since arriving on Soviet soil I’ve felt different, the air smelled different and the land looked different. . . . Moscow is the most energizing and invigorating place in the world. It is the place for creative thought and for happiness. Its beauty at times is unbelievable.” As a Jew, Koner had reveled in the experience of visiting Palestine; in the Soviet Union she reveled in the idea of shedding her ethnic particularity and joining the Soviet people.

My book includes suffragists, settlement house workers, “child savers,” journalists, photographers, educators, social reformers, and a range of “new women” who felt drawn to Russia and the Soviet Union from approximately 1905-1945.

Today, as American women continue to struggle for many of the same things as these women of yesteryear—satisfying work that will allow them to balance motherhood and career, romantic relationships that are not bound by economic incentives, and a way to make sense of a society that is exploitative, unjust, racist, and demeaning to women– Russia is once again in the news. Now, ironically, it is mostly right-wing men who see possibility in Russia thanks to its breed of capitalism that puts profit above all else. Like the Communist dictators of old, the new administration in Russia, utterly focused on its own power and gain, shows a callous disregard for individuals and personal freedoms. Meanwhile, American women—like women in many parts of the world—remain as hungry as ever for more just and satisfying social arrangements.

Julia L. Mickenberg, American Girls in Red Russia: Chasing the Soviet Dream (University of Chicago Press, 2017)

Learn more about Americans’ attraction to revolutionary Russia:

Warren Beatty’s classic 1981 film, Reds, captures the romance of the Russian Revolution for many Americans. Beatty plays the journalist John Reed and Diane Keaton plays his wife and fellow journalist Louise Bryant; dramatic reenactment of their relationship with each other and with the Russian revolution is interspersed with interviews from surviving members of their Greenwich Village milieu.

The Patriots, a novel by Sana Krasikov, tells the story of a woman who moves from Brooklyn to the Soviet Union, “in pursuit of economic revolution, a classless society, gender equality — and a strapping engineer she met while working at the Soviet Trade Mission,” as the New York Times’ review puts it. She stays in the Soviet Union much longer than most of the women I write about, at a high cost. The book chronicles not just her life in Russia but also that of her son, who returns to the Russia of his childhood and youth as a Big Oil executive, navigating Putin’s Russia as he tries to learn more about his mother’s past.

Mary Leder’s My Life in Stalinist Russia is the memoir of a woman who, at 16, went with her parents from Los Angeles to Birobidjian, a planned Jewish colony in Soviet Far East, but quickly decided this muddy, disorganized mess in the middle of nowhere was not for her and went on to Moscow. There she found she could not get a job without her passport, but when her father sent that on to her it was mysteriously lost in the mail. Leder felt she had no choice but to take Soviet citizenship—and hence wound up being stuck in the Soviet Union for more than thirty years.

Women, the State, and Revolution: Soviet Family Policy and Social Life, 1917-1936 (1995) by Wendy Goldman speaks to both the ambitious Bolshevik program vis-à-vis women and children and the material and practical realities that prevented realization of the most utopian visions in realms ranging from social welfare to morality.

Anna Louise Strong’s memoir, I Change Worlds: The Remaking of An American, was a bestseller when it was published in 1935 and it offers an insightful picture into what motivated Strong to be a self-appointed propagandist for the Soviet Union, despite awareness of the system’s many limitations. She wrote the book hoping it would provide her with entry into the Communist Party, but in fact neither the Soviet or American parties would have her, despite having devoted much of her life to serving the Soviet Union.

Tim Tzouliadis, The Forsaken: An American Tragedy in Stalin’s Russia. This popular history describes the thousands of Americans drawn to the Soviet Union during the First Five Year Plan, and the significant numbers who wound up in the gulag or dead, with far too little protest from the US Embassy.

Media and Politics From the Prague Spring Archive

By Ian Goodale

In an unpublished letter to the Soviet daily newspaper Izvestiia, Liudmila Chukovskaya wrote that “muteness has always been the support of despotism.” This quote is cited in the booklet, Czechoslovakia and Soviet Public, compiled by the Radio Liberty Committee in New York in August 1968 to analyze the coverage of the Soviet invasion of Prague. During the Cold War, the media—and radio broadcasts in particular—were used as weapons by the U.S. and the Soviet Union in their battle to define a geopolitical narrative in line with their respective national interests. By examining the ways that both U.S.-backed and Soviet-supported media sources attempted to portray the events of the invasion of Czechoslovakia, this booklet serves as an important resource not just for understanding this specific event, but for how media was used by the two superpowers in their struggle for power and influence.

Soviet invasion of Prague, 1968 (via Mitteleuropa).

The two media sources analyzed by the booklet, Radio Liberty and Radio Moscow, were key propaganda arms of the United States and the USSR, respectively. In addition to the comparison of the coverage of these events by Radio Liberty and Radio Moscow, the booklet contains evaluations of the Czech events by staff members of the Radio Liberty Committee in Munich and New York, utilizing various documents and press clippings unavailable to the general American public. As such, the document provides a comprehensive overview of the events surrounding the Prague Spring as they were depicted by the popular and state-run media. This is not a complete narrative of the invasion, but a direct account of the ways it was portrayed by opposing sides of the conflict.

The front page of the Radio Liberty booklet (via author).

Radio Liberty, a radio station funded by the U.S. government to counter the Soviet-funded Radio Moscow, was a key piece of the U.S.’s propaganda strategy in its fight against the spread of communism in Europe. Founded in 1951 as an anti-communist news service directly targeting the Soviet Union, it began broadcasting in 1953, four days before the death of Stalin. It eventually expanded from its initial broadcasting base in Germany to include transmitters in Portugal, Spain, and Taiwan, the latter of which was used to direct broadcasts to Russia’s eastern provinces. By December of 1954, Radio Liberty was broadcasting in 17 different languages.

Radio Moscow, a state-run station in the Soviet Union, served a similar propagandistic role, broadcasting in German, English, and French in an attempt to reach western European audiences. The U.S. began to be targeted by the broadcasts in the 1950s, during the Cold War, with transmitters situated first in the Moscow region and, later, in Vladivostok and Magdalan. In the early 1960s the station began broadcasting in African languages, further broadening its audience.

Radio Free Europe/Radio Liberty still has an office in Prague and broadcasts in Eastern Europe, Central Asia, and the Middle East (via Wikimedia Commons).

The booklet notes the differing strategies of the two countries in their handling of the invasion. Soviet media, for example, simply refused to acknowledge a host of inconvenient truths regarding Czechoslovakia, remaining, as the booklet notes, “blind and mute” to student demonstrations, the broader democratization of Czech society, and even the replacement of party leader Antonín Novotný with Alexander Dubček. While Radio Liberty broadcast favorable news widely to promote its agenda–such as the fact that Czech citizens missed “no occasion…to let the Soviet troops know they were not welcome…students walked brazenly with flags under the long guns of the tanks”–Radio Moscow remained silent on unfavorable events.

But this silence could not last. The Soviet strategy soon transitioned from this calculated muteness to one of scathing criticism of liberalization in Czechoslovakia. As Izvestiia proclaimed on September 7th, Radio Liberty and other Western media outlets–described as “press and radio working in the service of the monopolies”–were creating “vile anti-communist inventions” to undermine the Soviet Union. “Every day,” the paper proclaimed, “brings new proof of the provocatory role of imperialist propaganda.”

Alexander Dubček attempted to reform socialism in Czechoslovakia, which antagonized hardliners in Moscow and staunch Czech and Slovak anti-socialists (via Wikimedia Commons).

By comparing the reports from Radio Liberty and Radio Moscow side-by-side, these differing strategies become all the clearer. Situated within the broader Prague Spring archive, the document is a source that helps to understand how both the U.S. and Soviet governments strategized their media communications in a cultural and political battle, spinning events to serve their respective narratives. In an era of conflict and confusion over the geopolitical future, portrayal of the present became a battleground of ideologies, the media a weapon to promote each side’s agenda.

Olivia L. Gilliam and Edward P. Pell, August, 1968. Czechoslovakia and the Soviet Public. The University of Texas, Austin, TX. Accessed January 21, 2017. https://repositories.lib.utexas.edu/handle/2152/38273
doi:10.15781/T2PN8XF39

More by Ian Goodale on Not Even Past:
The Prague Spring Archive Project.

Veiled Empire: Gender and Power in Soviet Central Asia, By Douglas Northrup (2003)

By Natalie Cincotta

When the Soviets launched their campaign, known as the hujum, against the veil in Uzbekistan in 1927, their goal was not just to liberate women. Without a class framework or a working class to build socialism in Uzbekistan, Soviet activists instead attempted to transform society through the liberation of women. Northrop argues that a woman’s behavior and dress, expressed namely through the veil, came to symbolize all social values and, as such, became a battleground between Uzbek national identity and the socialist project. According to Northrop, the battle over the veil thus came to represent a process of mutual self-definition.

Northrop’s main aim is to explain the unfolding of Soviet policy in Central Asia through the lens of gender relations and policy. Rooted in a colonial studies framework, Northrop argues that the campaign to unveil women began only after the isolation of Muslim clerics and landowners as class enemies failed to win the rest of the population to their side. Only then did Soviet activists initiate the “liberation” of women as the means to build socialism, through bringing profound changes to Uzbek society, culture, and everyday life. In 1927, these Soviet activists launched a campaign, or hujum, to liberate Muslim women from seclusion and oppression through mass unveiling, which they hoped would dismantle the traditional patriarchal structure of everyday life.

Woman wearing a traditional paranja in Samarkand (present-day Uzbekistan) circa 1910 (via Wikimedia Commons).

Northrop highlights the limits to Soviet power through a thought-provoking consideration of Uzbek responses to this new drive to unveil women. For the most part Uzbeks resisted Soviet policies simply by non-compliance. Others learned to work the system or subvert Soviet language and logic, but wearing the veil became the primary symbolic assertion of anti-Soviet sentiment. Apart from expressing anti-Soviet sentiment, however, exactly how opposition to the hujum fostered Uzbek identity beyond preserving traditional cultural and societal structures remains an elusive aspect of the book.

Northrop’s use of gender as an analytical framework is arguably the most valuable contribution of Veiled Empire. He masterfully considers the way the Uzbek woman’s body became conflated with a social purpose by both Uzbeks and Soviet policy makers, as women’s behavior and dress came to represent practices in everyday life and social values in communities and in the nation as a whole. Northrop shows that unveiling did not necessarily spell out “liberation” for Uzbek women because western notions of feminism, gender, and patriarchy are not universal. For example, veils were not necessarily associated with oppression in Uzbek society, evident in the fact that the Uzbek Zhenotdel (Women’s Bureau) did not make it a chief concern before 1926. Northrop’s consideration of gender relations from both a Soviet and an Uzbek perspective thus allows him to understand the complexity of underlying tensions during the hujum and connect the gender project to broader Soviet goals. It is unfortunate, however, that women’s experiences are largely absent from this account, due to a lack of sources, as their voices would help further illuminate these tensions and complexities.

urging_peasants_to_speed_up_cotton_production_-_russian_and_uzbek_tashkent_1920s_mardjani

Soviet propaganda poster urging Uzbek peasants to speed up cotton production. Islamic clerics are depicted disparagingly (via Wikimedia Commons).

Overall, Veiled Empire is an admirable work that illuminates the limits of Soviet power in Central Asia. Using gender as an analytical framework, Northrop highlights how the Soviets attempted to use the “liberation” of women as a means to meeting a broader goal of building socialism. On both the Soviet and Uzbek sides, the veil was made to represent an entire identity and was conflated with social utility. As such, Northrop highlights the ways “oppression” and “liberation” are not as straightforward as Soviet activists hoped they were.

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The Enemy Within: Cold War History in FX’s The Americans

By Clay Katsky

Those who watch the television show The Americans share a secret with its protagonists: they are not a quintessential American couple living in the suburbs of D.C.; they are, in fact, spies for the Soviet Union. Set against the backdrop of a resurgent Cold War in the early 1980s, this serialized spy thriller and period drama follows the fictional lives of Elizabeth and Philip Jennings, played by Keri Russell and Matthew Rhys, who were born in Russia and trained as KGB officers to be “sleeper” agents in America. Activated when Reagan throws détente out the window, no one suspects that they have two deeply separated lives, one as travel agents who live in Northern Virginia with two young children, and a second filled with spy missions where they don disguises to seduce and assassinate targets and gather intelligence by blackmailing officials and recruiting assets. The dichotomy of their lives is by day marked by their genuine devotion to their children and to each other, and by night by the violent and frequently murderous clandestine missions directed by their Russian handlers. These Americans are not what they seem to be.

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Kerri Russell and Matthew Rhys star in The Americans (via FX).

Ultimately, it is Reagan’s hardline against the U.S.S.R. that gives the show context. The first season begins as Reagan assumes the presidency and the third ends with the Jennings family watching his “evil empire” speech together. During the most recent fourth season, a family viewing of the TV movie The Day After, which is about nuclear Armageddon, adds another dimension to a subplot involving powerful bioweapons. The writers of The Americans do a good job of using 1980s popular culture and history to add contextual drama to the show, but sometimes ignore chronological specifics and the technical aspects of espionage tradecraft for the sake of storytelling. Regardless, the late Cold War works well as a general guide for the narrative arc of the series; the escalating tension between superpowers is directly responsible for the increasing drama in the lives of its main characters.

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President Reagan in 1982 (via Wikimedia Commons).

Perversely, The Americans sometimes makes you root for the enemy within. Fueled by terrific performances from Russell and Rhys, the Jennings can come off as sympathetic, and patriotic in their own way. Reminiscent of James Gandolfini in The Sopranos, these are bad people with redeeming qualities. She is an ideologically driven cold-blooded killer who is loyal to her family, while he is more sensitive and compelled by emotion, yet also capable of extreme violence. Both struggle with the conflict between their mission as spies and their duty as parents, which is a major plot device of the show. The tension of the first season is driven by their fear that the FBI will catch them. Right away evading capture is set up as synonymous with protecting their family. The second season expands on the theme of protecting their family from their world – after two other sleeper agents and their young children are murdered the Jennings fear they are next. The danger in the third season comes from within the family, with their daughter suspecting her parents are way more than just travel agents. And in the fourth season an assignment to steal bioweapons puts the whole world in jeopardy, pitting their loyalty to their country against their instinct to protect their children. Making the show about more than just spying and the Cold War, there are strong subplots involving the family’s next door neighbor, the FBI agent who works in the counter-intelligence division, and their daughter’s increasing devotion to Christianity, which comes to a head when she over shares with her pastor. The drama is about the characters, how they develop and how they react to one another in the context of the world around them.

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The images of nuclear destruction in The Day After (1983) were troubling to many American families (via Wikimedia Commons).

In The Americans, history is used as the setting. The show underscores Reagan’s determination to defeat the forces of Communism using clips from his speeches – as Soviet agents, the Jennings find the rhetoric palpable. And at their house, the news always plays in the background at night, helping to give a timeline of events while also highlighting the television culture of the time – pop culture events like David Copperfield making the Statue of Liberty disappear are drawn on to both diffuse the tension and offer social nostalgia. But the headlines are also used to drive the drama. When Reagan gets shot, the Jennings go on high alert because they are not sure if their government was involved; and when Yuri Andropov, their former leader at the KGB, takes power in 1982, they know their lives are about to get busier. The writers incorporate the shift towards renewed hostilities that occurred during the late Cold War in order to give the viewer the sense that the Jennings mission is important. The rivalry between the superpowers could have spun out of control very quickly and at any moment, and the “the Americans” are caught in the middle of it.

The show begins as Reagan kicks the Cold War into high gear in 1981 and it will end with the collapse of the Communist superpower – having been renewed for a final two seasons, the story will be told to its conclusion. The Soviet fear of the Strategic Defense Initiative, Reagan’s anti-ballistic missile “Star Wars” project, is a centerpiece of the first few episodes. In reality, 1981 is too early for the Russians (or even Reagan) to be thinking seriously about SDI, but it works as an easy set up. At that time, however, it was mostly Reagan’s rhetoric that threatened to turn the Cold War hot. Nicaragua comes to the fore in the second season, again a little early in terms of chronology, but it works well because the Jennings’ sympathy for the Sandinista movement helps humanize them. Oliver North is credited as a technical advisor on an episode where the Jennings infiltrate a Contra training base. Empathy for the Jennings continues to build as they assist the anti-apartheid movement during the third season, while meanwhile the seeds of mistrust in their government are sown with the opening of the war in Afghanistan. In the fourth season, as their government pushes them to recruit their own daughter, the Soviet mismanagement of that war feeds their growing disillusionment and dovetails with a risky mission to acquire an apocalyptic bioweapon. While this past season was it’s least historically based, it was also its best because it dealt with larger, more existential issues.

A Soviet Spetsnaz (special operations) group prepares for a mission in Afghanistan, 1988 (via Wikimedia Commons)

The technical focus of the show is on tradecraft, not history. The thrills come from watching the spies operate; and from making dead drops and cultivating assets to planting listening devices and evading surveillance, the Jennings are very busy. But the show’s most exciting aspect is also its least plausible. It is hard to believe that such well-placed agents would be used as workhorses for the KGB. Especially in the first two seasons, the Jennings juggle multiple assignments at the same time and go on a wide variety of missions – simultaneously they are assassins, saboteurs, master manipulators, and experts in surveillance, counterespionage, and combat. As valuable as they would have been to their government, the Jennings are asked to take too many risks and expose themselves too often. But even in its most exaggerated aspects, The Americans feels realistic due to the expert performances from Russell and Rhys, who are so believable in their roles as skilled spies and as doting parents that one cannot help but trust in their inhuman ability to be an expert in anything they need to be.

Two Soviet era subminiature cams. The one to the left is a Kiev-30 (1974-1983), the other one is a Kiev Vega 2 (1961-1964).

Two miniature Soviet spy cameras form the late Cold War (via Wikimedia Commons).

Overall, The Americans is a highly engaging and richly thought out show set in the waning years of the Cold War. It is very exciting to watch two highly trained KGB operatives as they navigate the complexity of staying ideologically loyal to their cause while raising an American family and living a lie. People who remember the 1980s firsthand will enjoy the references and set pieces, and anyone who likes spy thrillers will be instantly hooked on the slow boiling but constant action and drama. It will be interesting to see how the upcoming fifth season incorporates the Able Archer war scare, when the Soviets mistook NATO war games for the start of real life a nuclear engagement. Will it be the Jennings who witness an increase in late night pizza deliveries to the Pentagon and report back to Moscow that nuclear war is imminent? They seem too savvy to drop the ball like that. But what will happen in the end? Will they survive or be caught by the FBI, or will they get called back to Russia to be punished for some failure or perceived disloyalty?

Read more by Clay Katsky on Not Even Past:
Kissinger’s Shadow, By Greg Grandin (2005)

American Zionism and Soviet Jews

By Michael Dorman

During the early 1960s American Jews began realizing the severity of the anti-Semitic policies under which the 3 million Jews in the Soviet Union were living. This sparked an organized effort across American Jewish communities to raise awareness about the human rights violations being faced by Soviet Jews. Throughout the decade the White House frequently received letters from Jewish organizations and leaders requesting that the President use his influence to persuade the Soviets to rethink their anti-Semitic policies. Jewish organizations also wrote directly to the Soviet government pleading for it to ease its discriminatory policies targeted at Jewish culture and religious practices. Letters sent to the Kremlin were often asking the Soviet government to merely follow its own laws, citing cultural freedom as a right that was granted to all Soviet citizens in the 1917 Declaration of Rights. Another common request sent to the Soviet government was that Soviet Jews, who had been separated from family members as a result of the Holocaust, be allowed to reunite. Many organizations, especially those with an underlying Zionist agenda, used such arguments with the Soviets (and the White House) in hopes that it would provide a convincing pretense for a mass emigration of Soviet Jews to Israel.

In response to Zionist efforts to use the discrimination of Jews in the Soviet Union as an opportunity to increase the population of Israel, Jewish anti-Zionists leaders began writing to the White House expressing their concerns. During his time in office, President Johnson, a strong and vocal supporter of Jewish causes, received numerous letters from anti-Zionist rabbis and Jewish organizations asking him to take their views and solutions into consideration. These letters were primarily aimed at explaining to the Johnson administration that Zionism is not synonymous with Judaism, thus supporting a Zionist approach in the Soviet Union should not be thought of as supporting a Jewish approach. These letters often point out that the vast majority of the American Jewish community at that time was either not supportive of the Zionist movement or outright anti-Zionist.

Lyndon B. Johnson signs the Civil Rights Act of 1964. Via Wikipedia.

One letter in particular, sent to President Johnson by The American Council For Judaism, an organization of Anti-Zionist, reform rabbis, was quite explicit in expressing opposition to Zionism. In this letter the Council attempts to draw the White House’s attention to the fact that Zionism is not the humanitarian rescuing of the Jews, nor should it be viewed as a movement that is particularly inline with the tenets of Judaism as a religion. The letter explains to the president that, from the Council’s perspective, the aim of Zionism is not to create a Jewish state, but a Zionist state, emphasizing ethnicity over religion.

The letter goes on to point out that Zionists have worked hard to make it so that criticism of Israel (especially by non-Jews) has become synonymous with criticism of Jews as a whole, and sometimes unjustly labeled anti-Semitism. According to the Council this is an intentional way to not only deflect criticisms of Zionist ideologies, but also to make criticism of the State of Israel and its legitimacy completely off limits. As a result of this, many American Jews and non-Jews shied away from speaking out against the Johnson administrations’ whole hearted support of Zionism and the solutions it offered in efforts to ease the plight of Soviet Jews.

As the decade progressed, Jewish special interest groups would continue to work with the White House in the battle to end the state imposed hardships on Soviet Jewry. Ultimately the Israeli voice would prevail, and during the 1970’s a noticeable trickle of Soviets emigrants to Israel would begin. This is perhaps to be expected, as every Prime Minister Israel has ever had was either born in the Russian Empire or born to parents born in the Russian Empire, thus the connection to the region’s Jewish population runs deep among Israel’s elites. Over the next several decades more than a million Jews would leave the USSR (and the post-Soviet territories) to settle in Israel.

The documents cited in the essay are held in the LBJ Library and Museum, “White House Central File; RM (Religious Matters) Box #7. They include a letter from the American Council For Judaism to Jack Valentini on December 18,1963, a letter from the American Council For Judaism to President Johnson on January 25, 1967, a letter from the Union of Orthodox Jewish Congregations of America to Bill Moyers on December 8, 1966, a letter from Richard Korn (president of the American Council For Judaism) to President Johnson on June 16,1966, and a letter from the Satmar Rebbe Joel Teitelbaum and Rabbi S. A. Berkowits to President Johnson on September 23,1966.

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