This seems to mean that persons engaged in housekeeping can only vote if and when they are so engaged in order to enable other persons than themselves to do “productive work.”  It appears that housekeeping for persons not engaged in such productive work—­for children, for example—­would not confer the right to vote.  It is not possible to tell with certainty what it does mean, however, for there is probably not a single person in Russia or in the world who can tell exactly what this precious instrument actually means.  What standard is to be established to determine what labor is “productive” and “useful”?  Is the journalist, for instance, engaged in useful and productive labor?  Is the novelist? is the agitator?  Presumably the journalist employed in defending the Soviet Republic against attacks by unfriendly critics would be doing useful work and be entitled to vote, but what about the journalist employed in making the criticisms?  Would the wife of the latter, no matter how much she might disagree with her husband’s views, be barred from voting, simply because she was “engaged in housekeeping” for one whose labors were not regarded “productive and useful to society”?  If the language used means anything at all, apparently she would be so disfranchised.

Upon what ground is it decided that the “private merchant” may not vote?  Certainly it is not because his labor is of necessity neither productive nor useful, for paragraph 65 says that even though belonging to one of the categories of persons otherwise qualified to vote, the private merchant may “enjoy neither the right to vote nor to be voted for.”  The keeper of a little grocery store, even though his income is not greater than that of a mechanic, and despite the fact that his store meets a local need and makes his services, therefore, “useful” in the highest degree, cannot enjoy civic rights, simply because he is a “merchant”!  The clergy of all denominations are excluded from the franchise.  It does not matter, according to this constitution, that a minister belongs to a church independent of any connection with the state, that he is elected by people who desire his services and is paid by them, that he satisfies them and is therefore doing a “useful service”—­if utility means the satisfying of needs—­because he is so employed he cannot vote.

It is clearly provided that “peasants and Cossack agricultural laborers who employ no help for the purpose of making profits” can vote and be voted for.  But no persons “who employ hired labor in order to obtain from it an increase in profits” may vote or be elected to office, even though the work they do is productive and useful to society. A peasant who hires no assistance may vote, but if he decides that by employing a boy to help him he will be able to give better attention to certain crops and make more money, even though he pays the boy every penny that the service is worth, judged by any standard whatever, he loses his vote and his civic status because, forsooth, he has gained in his net income as a result of his enterprise.  And this is seriously put forward as the basis of government in a nation needing an intense and universal stimulation of its economic production.