religion

Lenin’s tomb

Posted by

1

Мавзолей.Строительство-2 Мавзолей.Строительство-3 Мавзолей.Строительство-4

The cult of Lenin

Boris Groys
The Total Artwork
of Stalinism (1986)

.
The Lenin cult was very significant both in the political legitimization of Stalin and in the evolution of socialist realism, since even before Stalin came to power Lenin had been proclaimed the model of the “new man,” “the most human of all human beings.” Maiakovskii’s slogan “Lenin is more alive than the living” adorning the streets of Soviet cities does not contradict the cult of Lenin’s mummy in the mausoleum (perhaps one of the most mysterious in the history of world religion). Although I shall not attempt an exhaustive description of the cult here, it does deserve a few words. It has undeniably exerted a hidden formative influence on all subsequent Stalinist and post-Stalinist Soviet culture, if for no other reason than the central position it occupies in the invisible Soviet sacred hierarchy. Twice a year, “the entire Soviet land” submits its “report” in parades and demonstrations that pass by the mausoleum, and the leaders who accept this report stand on the roof of the structure, symbolically basing their power on the mummy of Lenin concealed within.

The construction of the mausoleum on Red Square and the founding of the Lenin cult were vigorously opposed by traditional Marxists and the representatives of left art [LEF]. The former spoke of “Asiatic barbarism” and “savage customs unworthy of Marxists. ” LEF also reacted to the first temporary variant of the mausoleum, which was later slightly simplified, describing it as “a verbatim translation from the ancient Persian” that resembled the grave of King Cyrus near Mugraba. Such criticism today, of course, is no longer possible — not only because the mausoleum was long ago pronounced “sacred to all Soviet citizens, ” but also because everyone got used to it long ago.

Мавзолей.Строительство-5Мавзолей.Строительство-6 Мавзолей.Строительство-7 Мавзолей.Строительство-8 Мавзолей.Строительство-10 Мавзолей.Строительство-11

The LEF critics, who perceived in Lenin’s mausoleum only an analogy with ancient Asian tombs, were as usual blind to the originality of the new Stalinist culture taking shape before their very eyes. The mummies of the pharaohs and other ancient rulers were walled up in pyramids and concealed from mortals — opening such graves was considered sacrilege. Lenin, in contrast, is on public display as a work of art, and his mausoleum, as is evident from the long lines that have formed before it every day for decades, is without a doubt the most frequented museum in the Soviet Union. If the “militant atheists” of the time exhumed the relics of saints and exhibited them in museum-like displays as antireligious propaganda, Lenin was from the outset simultaneously buried and displayed. The Lenin mausoleum is a synthesis between a pyramid and a museum that exhibits Lenin’s body, the mortal husk he shed to become the personification of the building of socialism, “inspiring the Soviet people to heroic deeds.” Continue reading →

Boris Korolev's highly abstract project for a monument to Karl Marx, 1919

Marxism’s relation to “communism”: Bruno Bosteels, Jodi Dean, and Boris Groys

Posted by

2

Untitled.
IMAGE: Boris Korolev’s highly abstract
Project for a monument to Karl Marx (1919)
[Проект памятника К. Марксу в Москве]

The quasi-religious character of the question

Raising the question of Marx’s relation to communism immediately raises the question of Marxism‘s relation to communism. Even those who reject all everything that came afterwards in favor of a “return to Marx” implicitly set themselves up in opposition to the various Marxists who claimed to continue his legacy. They regard all developments subsequent to Marx’s death — by Mao, Stalin, Trotsky, Lenin, even Engels — as betraying his fundamental insights into the nature of class society. Those who do not restrict their consideration of Marxism’s relation to communism to the historical person of Marx himself find themselves compelled to choose between various legacies, heresies, orthodoxies, schisms, dogmatisms, and Reformation.

An overview of the major proponents of Marxism after Marx’s death in 1883 reveals that such figures explicitly sought to understand themselves in terms of their “faithfulness” to the tradition first established by Marx. Early on, a position of “orthodoxy” was claimed by those who understood their own work as building upon Marx’s theory by further applying his methodology. They thus adopted a kind of fidelity to Marx’s method of social analysis and revolutionary dialectic. Beyond the centrality of Marx, however, if he was indeed deemed central to any subsequent communist tradition, certain other figures were esteemed to have advanced his insights along the lines of Marx’s theory. These figures thereby attained a similar status in the regard of those Marxists who followed them. Continue reading →