Nor was the menace of Russian nationalism ignored. In 1930 the historians S. F. Platonov and E. V. Tarle, famous Russian patriots, were put on trial and imprisoned for leading the non-existent All-People’s Union of Struggle for Russia’s Regeneration.27 Three thousand Red Army commanders who had been officers in the Imperial Army were also arrested.28 Russian-language literary figures, too, were persecuted. Novels dealing sensitively with the peasants, rural customs, spirituality and individual emotions had appeared in the 1920s and had offered consolation to readers who disliked Marxism-Leninism. With the occasional exception such as Mikhail Sholokhov’s stories of Cossack life in Quiet Flows the Don, this artistic trend was eradicated. The field was dominated during the First Five-Year Plan by writer-activists belonging to the Russian Association of Proletarian Writers. Works depicting working-class selflessness and internationalism flooded from Soviet publishing houses.
Each nationality felt itself to be suffering worse than all the others: such is the norm for national and ethnic groups in times of stress and privation. In 1934 some daredevils in the Russian city of Saratov produced an illicit poster of a broad river with two bands of men lining up on opposite banks to give battle to each other. On one bank stood Trotski, Kamenev and Zinoviev, all of them being Jewish; the other was held by the Georgians: Stalin, Yenukidze and Ordzhonikidze. Underneath was the caption: ‘And the Slavs fell into dispute over who was to rule in Old Russia.’29 The message was that Russians, Ukrainians and Belorussians were being humiliated in their own lands. Even under Stalin, in the early 1930s, the composition of the central party leadership failed to mirror the country’s demography even though it was not so much out of focus as previously. To a popular tradition of anti-Semitism was added a resentment against the nations of the Transcaucasus.
In reality the Georgians were tormented along with the other peoples. The local OGPU chief in Tbilisi, the Georgian Lavrenti Beria, was winning plaudits from Stalin for his ruthlessness towards Georgian nationalist dissent and peasant resistance. And those Jewish institutions of the USSR which had flourished in the 1920s were either emasculated or crushed. Winter followed the springtime of the nations.
This did not mean that nations suffered equally. Most deaths caused by the Soviet state during the First Five-Year Plan were brought about by the collectivization of agriculture. Consequently the less urbanized nationalities were victimized disproportionately. For example, it is reckoned that between 1.3 million and 1.8 million Kazakh nomads died for this reason;30 and the imposition of agricultural quotas upon such a people led to the destruction of an entire way of life. Kazakhs, who knew nothing of cereal cropping, were ordered to cultivate wheat on pain of execution. The Soviet economy’s patchwork quilt was being replaced by a blanket cut from a single bloodied cloth. Several victim-nations concluded that Stalin was bent on genocide. Not only Kazakhs but also Ukrainians suspected that he aimed at their extermination under cover of his economic policies. Collectivization, according to surviving nationalists, was Stalin’s equivalent of Hitler’s ‘Final Solution’. Purportedly, the difference was that Stalin had it in for the Ukrainians whereas Hitler wished to annihilate all Jews.
Certainly Ukraine was subject to perniciously peculiar dispensations. Passenger traffic between the Russian and Ukrainian republics was suspended in 1932 and the borders were sealed by Red Army units.31 From village to village the armed urban squads moved without mercy. ‘Kulaks’ were suppressed and the starving majority of the Ukrainian peasantry had to fulfil the state’s requirements or else face deportation. Famine was the predictable outcome. It is true that the central authorities cut the grain-collection quotas three times in response to reports of starvation. Yet the cuts were a long, long way short of the extent sufficient to put a quick stop to famine. Horrendous suffering prevailed over Ukraine in 1932–3.
Were not these official measures therefore genocidal? If genocide means the killing of an entire national or ethnic group, the answer has to be no. The centrally-imposed quotas for grain deliveries from Ukraine were in fact somewhat reduced from the second half of 1932. The evidence of millions of starving people gave even the Politburo some pause for thought. It must be stressed that the reductions were nothing like enough to end the famine; but the occurrence of any reductions at all casts doubt on the notion that Stalin had from the start intended to exterminate the Ukrainian nation. Furthermore, Ukrainians were only seventy-four per cent of the Ukrainian Soviet Republic’s population before the First Five-Year Plan, and to this extent the infliction of famine was not nationally specific.32 In any case Stalin needed Ukrainians as well as Russians to take up jobs in the factories, mines and railheads being opened in Ukraine and elsewhere.
Indeed Stalin did not go as far as banning their language from the local schools. To be sure, Russian-language schooling assumed much greater prominence than in the 1920s; and the ability of Ukrainian educationists and writers to praise specifically Ukrainian cultural achievements was severely limited. Nevertheless Stalin — albeit with great reservations — accepted Ukrainian linguistic and cultural distinctness as a fact of life (and in 1939 he sanctioned sumptuous celebrations of the 125th anniversary of the birth of the great Ukrainian national poet and anti-tsarist writer Taras Shevchenko). But Stalin also wanted to teach Ukraine a political lesson; for Ukraine had always appeared to Bolsheviks as the black heart of kulakdom and national separatism. The bludgeoning of its inhabitants, going as far as the killing of a large number of them, would serve the purpose of durable intimidation.
A logical corollary was the resumed persecution of the Ukrainian Autocephalous Church. Indeed the authorities were zealous in smashing the foundations of organized religion of all kinds and in all places. The God of the Christians, Muslims and Jews was derided as that ‘nice little god’. The limited tolerance afforded to religion since the middle of the NEP was thrown aside.
Unlike de-kulakization, de-clericalization was not explicitly announced as a policy, and there were no quotas for elimination. Yet a licence was given for physical attacks on religious leaders. Stalin thought godlessness the beginning of righteousness and had no compunction about the mass slaughter of clerics. The number of killings during the First Five-Year Plan outdid even the record of the Civil War. In the Russian Orthodox Church alone the number of active priests tumbled from around 60,000 in the 1920s to only 5,665 by 1941. No doubt many of them fled in disguise to the towns in order to escape the attentions of the armed squads that were searching for them. But many priests were caught unawares and either imprisoned or executed.33 Thousands of other Christian leaders, mullahs, both Shi’ite and Sunni, and rabbis were also butchered. The one-ideology state was imposed with a vengeance.
Political pragmatism as well as a philosophy of militant atheism spurred on the campaign. Stalin and his associates remembered that in 1905 a demonstration headed by Father Gapon had touched off an avalanche that nearly buried the monarchy. Churches, mosques and synagogues were the last large meeting-places not entirely controlled by the state authorities after the October Revolution of 1917.