By Charles King
On November 11, 1980, a car filled with writers was making its way along a rain-slick highway to a conference in Madrid. The subject of the meeting was the human rights movement in the Soviet Union, and in the vehicle were some of the movement’s long-suffering activists: Vladimir Borisov and Viktor Fainberg, both of whom had endured horrific abuse in a Leningrad psychiatric hospital; the Tatar artist Gyuzel Makudinova, who had spent years in internal exile in Siberia; and her husband, the writer Andrei Amalrik, who had escaped to Western Europe after periods of arrest, rearrest, and confinement.
Amalrik was at the wheel. Around 40 miles from the Spanish capital, the car swerved out of its lane and collided with an oncoming truck. Everyone survived except Amalrik, his throat pierced by a piece of metal, probably from the steering column. At the time of his death at the age of 42, Amalrik was certainly not the best-known Soviet dissident. Aleksandr Solzhenitsyn had published The Gulag Archipelago, won the Nobel Prize in Literature, and immigrated to the United States. Andrei Sakharov had been awarded the Nobel Peace Prize, which he was forced to accept in absentia because the Soviet government denied him an exit visa. But in the pantheon of the investigated, the imprisoned, and the exiled, Amalrik occupied a special place.
Starting in the mid-1960s, a series of high-profile prosecutions of writers, historians, and other intellectuals under Soviet leader Leonid Brezhnev had galvanized the country’s dissidents. To many observers in the West, this nascent democratic movement seemed to offer a path toward de-escalating the Cold War. In the summer of 1968, just weeks before Soviet tanks rolled into Prague, The New York Times set aside three pages for an essay by Sakharov on “progress, peaceful coexistence, and intellectual freedom.” In the era of nuclear weapons, Sakharov said, the West and the Soviet Union had no choice but to cooperate to ensure the survival of humankind. The two systems were already witnessing a “convergence,” as he put it. They would have to learn to live together, leveling out national distinctions and taking steps toward planetwide governance.