Category Archives: Russia

by | 26 March 2008 · 10:51 am

Soviet-style Neighborhood Watch

From The Whisperers: Private Lives in Stalin’s Russia, by Orlando Figes (Metropolitan, 2007), pp. 180-181:

By the middle of the 1930s the NKVD had built up a huge network of secret informers. In every factory, office, school, there were people who informed to the police. The idea of mutual surveillance was fundamental to the Soviet system. In a country that was too big to police, the Bolshevik regime (not unlike the tsarist one before it) relied on the self-policing of the population. Historically, Russia had strong collective norms and institutions that lent themselves to such a policy. While the totalitarian regimes of the twentieth century sought to mobilize the population in the work of the police, and one or two, like the Stasi state in the GDR, managed for a while to infiltrate to almost every level of society, none succeeded, as the Soviet regime did for sixty years, in controlling a population through collective scrutiny.

The kommunalka played a vital role in this collective system of control. Its inhabitants knew almost everything about their neighbours: the timetable of their normal day; their personal habits; their visitors and friends; what they purchased; what they ate; what they said on the telephone (which was normally located in the corridor); even what they said in their own room, for the walls were very thin (in many rooms the walls did not extend to the ceiling). Eavesdropping, spying and informing were all rampant in the communal apartment of the 1930s, when people were encouraged to be vigilant. Neighbours opened doors to check on visitors in the corridor, or to listen to a conversation on the telephone. They entered rooms to ‘act as witnesses’ if there was an argument between man and wife, or to intervene if there was too much noise, drunken behaviour or violence. The assumption was that nothing could be ‘private’ in a communal apartment, where it was often said that ‘what one person does can bring misfortune to us all’. Mikhail Baitalsky recalls the communal apartment of a relative in Astrakhan where there was a particularly vigilant neighbour living in the room next door: ‘Hearing the sound of a door being unlocked, she would thrust her pointed little nose into the corridor and pierce you with a photographic glance. Our relative assured us that she kept a card index of his vistors.’

In the cramped conditions of the communal apartment there were frequent arguments over personal property – foodstuffs that went missing from the shared kitchen, thefts from rooms, noise or music played at night. ‘The atmosphere was poisonous,’ recalls one inhabitant. ‘Everyone suspected someone else of stealing, but there was never any evidence, just a lot of whispered accusations behind people’s backs.’ With everybody in a state of nervous tension, it did not take a lot for fights to turn into denunciations to the NKVD. Many of these squabbles had their origins in some petty jealousy. The communal apartment was the domestic centre of the Soviet culture of envy, which naturally arose in a system of material shortages. In a social system based on the principle of equality in poverty, if one person had more of some item than the other residents, it was assumed that it was at the expense of everybody else. Any sign of material advantage – a new piece of clothing, a better piece of kitchenware, or some special food – could provoke aggression from the other residents, who naturally suspected that these goods had been obtained through blat [blackmarket networks]. Neighbours formed alliances and continued feuds on the basis of these perceived inequalities…. Mitrofan Moiseyenko was a factory worker who supplemented his income by repairing furniture and windows and doing odd jobs for the residents of his communal block in Leningrad. In the spring of 1935, he was involved in an argument with his neighbours, who accused him of charging them too much for his repairs. His neighbours denounced him to the police, absurdly claiming that he had been hiding Trotsky in his workshop in the basement of the block. Mitrofan was arrested and sentenced to three years in a labour camp near Magadan.

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by | 20 March 2008 · 9:41 pm

On the Origins of Stalin’s Great Terror

From The Whisperers: Private Lives in Stalin’s Russia, by Orlando Figes (Metropolitan, 2007), pp. 234-236:

Extraordinary even by the standards of the Stalinist regime, the Great Terror was not a routine wave of mass arrests, such as those that swept across the country throughout Stalin’s reign, but a calculated policy of mass murder. No longer satisfied with imprisoning his real or imagined ‘political enemies’, Stalin now ordered the police to take people out of the prisons and labour camps and murder them. In the two years of 1937 and 1938, according to incomplete statistics, a staggering total of at least 681,692 people, and probably far more, were shot for ‘crimes against the state’ (91 per cent of all death sentences for political crimes between 1921 and 1940, if NKVD figures are to be believed). The population of the Gulag labour camps and colonies grew in these same years from 1,196,369 to 1,881,570 people (a figure which excludes at least 140,000 deaths within the camps themselves and an unknown number of deaths during transport to the camps). Other periods of Soviet history had also seen mass arrests of ‘enemies’, but never had so many of the victims been killed. More than half the people arrested during the Great Terror were later shot, compared to less than 10 per cent of arrests in 1930, the second highest peak of executions in the Stalin period, when 20,201 death sentences were carried out. During the ‘anti-kulak operation’ of 1929-32, the number of arrests was also very high (586,904), but of these victims only 6 per cent (35,689 people) were subsequently shot.

The origins of the Great Terror are not easy to explain. Nor is it immediately clear why it was so concentrated in these two years. To begin to understand it, we must look at the Great Terror not as an uncontrolled or accidental happening, a product of the chaos of the Stalinist regime that could have erupted at almost any time – a view occasionally put forward – but as an operation masterminded and controlled by Stalin in response to the specific circumstances he perceived in 1937….

The key to understanding the Great Terror as a whole lies perhaps in Stalin’s fear of an approaching war and his perception of an international threat to the Soviet Union. The military aggression of Hitler’s Germany, signalled by its occupation of the Rhineland in 1936, and the occupation of Manchuria by the Japanese, convinced Stalin that the USSR was endangered by the Axis powers on two fronts. Stalin’s fears were reinforced in November 1936, when Berlin and Tokyo united in a pact (later joined by Fascist Italy) against the Comintern. Despite his continuing support of ‘collective security’, Stalin did not place much hope in the Soviet alliance with the Western powers to contain the Axis threat: the Western states had failed to intervene in Spain; they appeared committed to the appeasement of Nazi Germany; and they reportedly gave Stalin the impression that it was their hidden aim to divert Hitler’s forces to the East and engage them in a war with the USSR rather than confront them in the West. By 1937, Stalin was convinced that the Soviet Union was on the brink of war with the Fascist states in Europe and with Japan in the East. The Soviet press typically portrayed the country as threatened on all sides and undermined by Fascist infiltrators – ‘spies’ and ‘hidden enemies’ – in every corner of society.

‘Our enemies from the capitalist circles are tireless. They infiltrate everywhere,’ Stalin told the writer Romain Rolland in 1935. Stalin’s view of politics – like many Bolsheviks’ – had been profoundly shaped by the lessons of the First World War, when the tsarist regime was brought down by social revolution in the rear. He feared a similar reaction against the Soviet regime in the event of war with Nazi Germany. The Spanish Civil War reinforced his fears on this account. Stalin took a close interest in the Spanish conflict, seeing it (as did most of his advisers) as a ‘valid scenario for a future European war’ between Communism and Fascism. Stalin put the military defeats of the Republicans in 1936 down to the factional infighting between the Spanish Communists, the Trotskyists, the Anarchists and other left-wing groups. It led him to conclude that in the Soviet Union political repression was urgently required to crush not just a ‘fifth column’ of ‘Fascist spies and enemies’ but all potential opposition before the outbreak of a war with the Fascists.

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by | 12 March 2008 · 10:28 pm

Overcompensating Kids of ‘Kulaks’

From The Whisperers: Private Lives in Stalin’s Russia, by Orlando Figes (Metropolitan, 2007), pp. 143-145:

Many ‘kulak’ children ended up as ardent Stalinists (and even made careers for themselves by joining the repressive organs of the state). For some the transformation involved a long and conscious process of ‘working on themselves’ that was not without its psychic costs. Stepan Podlubny is an example. Born in 1914 to a peasant family in the Vinnitsa region of western Ukraine, Stepan and his mother fled to Moscow in 1929, after his father had been exiled as a ‘kulak’ to Arkhangelsk. Stepan found a job as an apprentice in the factory school of the Pravda printing plant. He joined the Komsomol, headed a brigade of shock workers, edited a wall-newspaper (a form of agitprop), became a member of the factory board, and at some point it seems he was recruited as an informer by the police. All this time he carefully concealed his ‘kulak’ origins. He kept a diary which charted his own struggle to purge the ‘sick psychology’ of his peasant ancestors and reconstruct himself as a Soviet citizen. He tried to read the correct books, to adopt all the correct attitudes, to cultivate himself by dressing neatly and learning how to dance, and to develop in himself the Soviet public virtues of activity and vigilance. He drew up a ‘balance sheet’ of his ‘cultural progress’ at the end of every year (just as the state’s own planning agencies drew up annual balances of economic progress in the Five Year Plan). His ‘kulak’ background was a constant source of self-loathing and self-doubt. He saw it as an explanation for his own shortcomings, and wondered whether he was capable of ever really becoming a fully equal member of society:

13.9.1932: Several times already I have thought about my production work. Why can’t I cope with it painlessly? And in general, why is it so hard for me? … A thought that I can never seem to shake off, that saps my blood from me like sap from a birch tree – is the question of my psychology. Can it really be that I will be different from the others? This question makes my hair stand on end, and I break out in shivers. Right now, I am a person in the middle, not belonging to one side nor to the other, but who could easily slide to either.

Podlubny was constantly afraid that his origins would be exposed, that he would be denounced at work (a ‘snake pit’ filled with ‘enemies’), leading to his sacking and possible arrest. Eventually his ‘kulak’ origins were indeed discovered by OGPU, which told him it would not take action, provided he ‘continued to do good work for them’. It seems likely that Podlubny began to inform on his work colleagues. In his diary he confessed to feeling trapped – he was repulsed by his public persona and he clearly longed to ‘be himself’.

8.12.1932: My daily secretiveness, the secret of my inside – they don’t allow me to become a person with an independent character. I can’t come out openly or sharply, with any free thoughts. Instead I have to say only what everyone [else] says. I have to walk on an uneven surface, along the path of least resistance. This is very bad. Unwittingly I’m acquiring the character of a lickspittle, of a cunning dog: soft, cowardly, and always giving in.

The news that a fellow student had not been punished after he had been exposed as the son of a ‘kulak’ was greeted by Podlubny as a ‘historical moment’, suggesting as it did that he no longer needed to feel so stigmatized by his social origins. He embraced this personal liberation with joy and gratitude towards the Soviet government.

2.3.1935: The thought that I too can be a citizen of the common family of the USSR obliges me to respond with love to those who have done this. I am no longer among enemies, whom I fear all the time, at every moment, wherever I am. I no longer fear my environment. I am just like everybody else, free to be interested in various things, a master interested in his lands, not a hireling kowtowing to his master.

Six months later, Podlubny was accepted as a student at Moscow’s Second Medical Institute. He had always dreamed of studying at a higher institute, but knew his ‘kulak’ origins would be a stumbling block. The fact that the Komsomol at the Pravda plant had supported his application was for him the final affirmation of his new Soviet identity.

It sure would be nice if a lot of people who are either born into ‘class enemy’ status or educated into it could work out their feelings of guilt and entitlement outside the political realm. Let them manage hedge funds, not governments.

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by | 12 March 2008 · 9:42 pm

Trouble Filling the Quotas for ‘Kulaks’

From The Whisperers: Private Lives in Stalin’s Russia, by Orlando Figes (Metropolitan, 2007), pp. 86-87:

The destruction of the ‘kulaks‘ was an economic catastrophe for the Soviet Union. It deprived the collective farms of the work ethic and expertise of the country’s most industrious peasants, ultimately leading to the terminal decline of the Soviet agricultural sector. But Stalin’s war against the ‘kulaks’ had little to do with economic considerations – and everything to do with the removal of potential opposition to the collectivization of the village. The ‘kulaks’ were peasant individualists, the strongest leaders and supporters of the old rural way of life. They had to disappear.

The ‘liquidation of the kulaks’ followed the same pattern nationwide. In January 1930, a Politburo commission drew up quotas of 60,000 ‘malicious kulaks’ to be sent to labour camps and 150,000 other ‘kulak’ households to be exiled to the North, Siberia, the Urals and Kazakhstan. The figures were part of an overall plan for 1 million ‘kulak’ households (about 6 million people) to be stripped of all their property and sent to labour camps or ‘special settlements’. The implementation of the quotas was assigned to OGPU (which raised the target to 3 to 5 per cent of all peasant households to be liquidated as ‘kulak’) and then handed down to the local OGPU and Party organizations (which in many regions deliberately exceeded the quotas in the belief that this demonstrated the vigilance expected by their superiors). Every village had its own quota set by the district authorities. Komsomol and Party activists drew up lists of the ‘kulaks’ in each village to be arrested and exiled. They took inventories of the property to be confiscated from their homes when the ‘kulaks’ were expelled.

There was surprisingly little peasant opposition to the persecution of the ‘kulaks’ – especially in view of Russia’s strong historical traditions of village solidarity (earlier campaigns against the ‘kulaks’, in the Civil War for example, had failed to split the peasantry). Certainly there were places where the villagers resisted the quota, insisting that there were no ‘kulaks’ among them and that all the peasants were similarly poor, and places where they refused to give up their ‘kulaks’, or even tried to defend them against the activists when they came to arrest them. But the majority of the peasantry reacted to the sudden disappearance of their fellow villagers with passive resignation born of fear. In some villages the peasants chose the ‘kulaks’ from their own number. They simply held a village meeting and decided who should go as a ‘kulak’ (isolated farmers, widows and old people were particularly vulnerable). Elsewhere, the ‘kulaks’ were chosen by drawing lots.

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by | 3 March 2008 · 9:04 pm

Marksena, the Little Red Princess

From The Whisperers: Private Lives in Stalin’s Russia, by Orlando Figes (Metropolitan, 2007), pp. 11-13 (reviewed here and here):

Anna Karpitskaia and her husband Pyotr Nizovtsev were high-ranking Party activists in Leningrad (as Petrograd was called after Lenin’s death). They lived in a private apartment near the Smolny Institute with their three children, including Marksena,* Anna’s daughter from her first marriage, who was born in 1923. Marksena rarely saw her parents, who left for work before she awoke in the morning and returned very late at night. ‘I felt the lack of a mother’s attention,’ recalls Marksena, ‘and was always jealous of children whose mothers did not work.’ In the absence of their parents the children were placed in the care of two servants, a housekeeper and a cook, both peasant women who had recently arrived from the countryside. However, as the eldest child, from the age of four, as far as she recalls, Marksena had ‘complete authority and responsibility for the household’. The cook would ask her what to make for dinner and ask her for the money to buy food from a special store reserved for Party officials. Marksena would report to her mother if the servants broke the household rules, ‘or if they did something I didn’t think was right’, but more often, she recalls, ‘I would tell them off myself if they did anything I did not like.’ Marksena felt responsible—she understood that it suited her mother to leave her in charge—and accepted this as natural: ‘My mother made it clear that what went on at home was no concern of hers, and I never questioned this.’

Brought up to reflect the values of the new society, Marksena was a child of 1917. She was regarded by her parents as a ‘small comrade’. She had no toys, no space of her own where she could play freely as a child. ‘My parents treated me as an equal and spoke to me as an adult,’ recalls Marksena. ‘I was taught from an early age to be independent and to do everything for myself.’ On her first morning at primary school, when she was only seven, her mother walked her to the school and told her to memorize the route—a complex journey of nearly three kilometres—so that she could walk home on her own that afternoon. ‘From that day on, I always walked to school,’ recalls Marksena. ‘It never crossed my mind that anyone should walk with me.’ Marksena bought all her own books and stationery from a shop in the city centre which took her an hour to reach by foot. From the age of eight she was going to the theatre on her own, using the pass her parents had for Party officials which let her sit in one of the boxes by the side of the stalls. ‘No one ever told me what to do,’ recalls Marksena. ‘I brought myself up on my own.’

Marksena’s parents were distant figures in her life. Even during holidays, they would travel on their own to one of the resorts for Party officials in the Crimea, leaving the children in Leningrad. Her parents did, however, impose their ideological rigidities, which Marksena recalls as a source of annoyance. Her mother would reprimand her for reading Pushkin and Tolstoy instead of the didactic books for children favoured by the Party, such as Vladimir Obruchev’s scientific adventure Land of Sannikov (1926) or The Republic of Shkid (1927) by Grigorii Belykh and Aleksei Panteleyev, a story about homeless orphans sent to school in Leningrad, both of which were brought home by Anna and dutifully read by Marksena but then put in a cupboard and forgotten. Marksena was forbidden by her mother to invite friends home from school, because, she said, it was better that they did not see how comfortably the Party’s leaders lived—albeit modestly and in a Spartan style—compared with their families. She was very seldom praised or given compliments by her parents, and almost never kissed or held. Her only source of affection was her grandmother, who looked after her when she was ill. ‘I liked going to her house,’ remembers Marksena. ‘She paid me lots of attention. She taught me how to sew, how to thread a bead necklace. She had toys for me and even bought me a little wooden toy kitchen, which she set up in the corner of her room, where I liked to play.’

An absence of parental affection was described by many children born to Party families after 1917. In this respect the child-rearing customs of the Soviet elite were not that different from those of the nineteenth-century Russian aristocracy, which took little interest in the nursery and left the children, from their earliest days, in the care of nannies, maids and other household servants.

*After Marx and Engels—one of many Soviet names made up from the annals of the Revolution after 1917. Other common ‘Soviet’ names included: Vladlen (Vladimir Lenin), Engelina, Ninel, Marlen (for Marx and Lenin) and Melor (for Marx, Engels, Lenin and October Revolution).

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by | 23 February 2008 · 11:48 am

Abkhazia: Landmined, Leftover Resort

Not many people these days—except Russians—visit the Black Sea resort enclave of Abkhazia. Travel writer Graeme Wood shares his recent impressions of the place in an article in The Smart Set. Here are a few tidbits to nibble on.

The Republic of Abkhazia is one of the few countries, if you can call it that, where every tourist who shows up gets a handshake and a friendly chat with the deputy foreign minister. Or rather, it would be such a country, if it were a country at all. A wee seaside strip in the Republic of Georgia, Abkhazia hasn’t yet persuaded anyone to recognize its independence, even though it boasts many of the trappings of nationhood — a president, a parliament, and an army that guards the border in case the government in Tbilisi wants to invade again….

Before the war began in 1991, Gorbachev, like Khrushchev before him, kept a dacha here. Stalin kept five, one of which the Abkhazian government rents out to tourists for $50 a night. Still today, all Russians know Abkhazia as the balmiest coast in the otherwise frigid ex-Soviet empire — “a corner of Spain or Sicily,” wrote one 19th-century explorer, “dropped at the foot of Old Man Caucasus.”…

In the mouths of the troupe of Abkhazian pensioners who shared my bus, the Abkhaz language sounded dissonant and buzzy, as if they all kept wasps and crickets in their mouths. (It has 64 consonants and only two vowels, so typical Abkhazian villages are cursed with names like “Adzjwybzha.”) Abkhaz signs appeared on the roadside, written in a Cyrillic script modified by a mad array of curlicues.

Clouds followed for a couple hours’ drive through Gal, a heavily mined zone from which the Abkhazians expelled thousands of Georgians at gunpoint during the civil war. The buildings looked derelict and rotten, like the abandoned houses of Chernobyl after 20 years’ vacancy. Abkhazian soldiers along the road waved us past rusty demining agency placards toward the holiday resorts of the capital….

A decade of war has left Sukhumi shabby, run down badly since its Brezhnevian heyday. Windows are smashed and ceilings have collapsed. The old Intourist, an impressive Colosseum of a hotel on the waterfront, is as derelict as Roman ruins, but inhabited by weeds instead of cats. Palms line the esplanade, but the balustrades are crumbling and the waterfront is disfigured with concrete blocks and chunks of corroded metal. If Tbilisi’s tanks do try to come back to Abkhazia’s capital, Sukhumi, they can expect bitter resistance, and this beautiful seaside promenade will be spattered with blood, just as it was when Abkhazia originally fought for its independence in the early 1990s….

Russians crowded the waterfront cafés, and their presence felt oppressive. The bewitching beaches have beguiled them from noticing the bitter irony, that to escape the misery of Mother Russia they make a lavish holiday in a war zone. I minded this irony more than they did. After days in Sukhumi, I had seen aspects of Abkhazia that reminded me of Moscow, of Miami Beach, of the Italian Alps, and of Plum Island Animal Disease Center, but little that was distinctively Abkhazian.

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by | 10 October 2007 · 9:27 pm

Interview with the Indonesian Archimandrite

Ever wonder about the Orthodox Church in Indonesia? Yeah, me neither. But I just came across this interview with Archimandrite Daniel D. B. Byantoro of the Gereja Ortodoks Indonesia. Here’s the lead-in (with a few editorial corrections) and one excerpt about the Archimandrite’s theological approach in Indonesia:

Orthodoxy was first established in Indonesia in Batavia, Java, as a parish of the Harbin Diocese in accordance with the Ukase of the Harbin Diocesan Council of November 23, 1934, № 1559. In the late 1940s, the parish was under the omophorion of Archbishop Tikhon of San Francisco. Unfortunately, after the Dutch relinquished their powers to the local leadership, many of the Russian parishioners fled during this period of civil unrest, and eventually the parish closed in the early 1950s, when its rector Fr Vasily immigrated to the USA.

The following is an online interview conducted by orthodox.cn with Fr. Dionysios (and his wife Presbytera Artemia Rita), one of the six newly ordained priests in Indonesia….

Theologically speaking, Archimandrite Daniel Byantoro also used the existing thought patterns of Indonesian culture to package Orthodox teaching within the Indonesian mental set up. Just as the Church Fathers had to face Greek paganism, Judaism, and Gnosticism in order to present the Gospel intelligibly to ancient peoples, Orthodox theology faces similar challenges in the context of the Indonesian mission.

Those challenges are:

  1. The Islamic strand that has similarities with Judaism.
  2. The Hindu-Buddhistic strand that has similarities with Greek paganism.
  3. The Javanese-mystical strand called “Kebatinan” (the “Esoteric Belief”) that has similarities to Gnosticism. (It is a blend of ancient shamanistic-animism on the one hand and Hindu-Buddhistic mysticism and Islamic Sufism on the other, and is divided into many mystical denominations and groups, just like Gnosticism was.)
  4. The secularistic-materialistic strand of the modern world.

The first three strands have made the Indonesian people intensely religious. Into this religious and theological climate, the Patristic approach to ancient Greek paganism, Judaism and Gnosticism has provided, for the present writer, a paradigm to deal with all those strands inherent in Indonesian culture. In this regard, Orthodoxy must build trust among religions in Indonesia before it can have any significant influence. By maintaining a harmonious relationship with other religions existing in the country, Orthodoxy can contribute toward combating the pernicious influence of materialistic secularism.

In term of Orthodox religious practices, there are religious practices that cannot be described as belonging to any particular religion in Indonesian culture. They are practiced all over Indonesia, and although they have many different names and some slight variations in practice, they basically have the same pattern. These practices include fasting, ascetic labor, communal meals, prayer for the dead, and the keeping of relics. Archimandrite Daniel Byantoro had to deal with these cultural religious practices carefully, in order that Orthodoxy be acceptable to the Indonesian people.

For example, the practice of sitting on the floor for religious purposes is adopted in the worship of the Church in Indonesia. “Coned rice” instead of kolyva is used for commemorating the dead, since Indonesians do not eat bread as their main staple and do not grow wheat. The prayer of the Trisagion is used to replace the traditional Indonesian practice of honoring departed ancestors. Women wear veils in the Church, as was traditionally done by Orthodox people, but also conforms to the idea of the pious woman in the Indonesian culture. Icons and relics, with a right Orthodox and biblical understanding, have replaced amulets and heirlooms. Communal meals are usually done during festivities in the Church, as well as during Lent, where everybody breaks their fast together in the Church after Pre-Sanctified Liturgy. Some cultural symbolism has been adopted as well for the usage of the Church, such as the usage of young coconut leaves for decorating the Church building during festivals and feasts.

via Slainte, which looks to be an interesting new blog

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Filed under China, Indonesia, religion, Russia

by | 1 May 2007 · 6:44 pm

Yeltsin, Putin, and Deng

In his retrospective on Boris Yeltsin in this week’s international edition of Newsweek, Fareed Zakaria contrasts the divergent paths toward reform of China and Russia after their respective ideological houses of cards collapsed.

Boris Yeltsin … will surely stand as a figure on the hinge of history—yet he pointed Russia in the wrong direction. Compare Russia with China. In the early 1990s, they were the two most important countries in the world that lay outside the sphere of democratic, capitalist states. Russia had by far the stronger hand. In those days it was still regarded as the second most important world power, whose blessings were needed for any big international endeavor—whether the first gulf war or Middle East peace negotiations. It had a GDP of $1 trillion (in purchasing-power parity), the world’s second largest military and its second largest pool of technically trained personnel. Perhaps most significant, it had the most abundant endowment of natural resources on the face of the earth. And with Yeltsin as president, the country had a charismatic leader who could leverage this hard and soft power.

China by contrast was an international pariah. It had just gone through the shame of the Tiananmen Square massacres. Its per capita GDP was just one third that of Russia’s, making it one of the poorest countries in the world. Its educational and technological system was still in shambles, having been shut down during the Cultural Revolution. Its leaders—a group of seemingly narrow-minded engineers—were cautiously introducing reforms to a country still limping after decades of Mao Zedong’s mad gambits at home and abroad….

Look at the two countries today: though the Russian economy has surged because of high oil and commodity prices, China’s is now six times larger. Even more interesting is the political trajectory. Russia, in almost every dimension, has become less free over the past decade….

China, by contrast, has seen greater economic, legal and social reform every year. This year, finally, the Communist Party adopted guarantees of private property and greater government transparency. (For those who dismiss China’s reforms because they are “merely” economic, recall that for John Locke and Thomas Jefferson, the right to private property was at the heart of individual liberty.)

My point is not that China is freer than Russia. It is not. But for a decade, the arrow in Russia has been moving backward, while in China it is moving—slowly—forward.

This divergence between the Russian and Chinese models has had powerful implications around the world. Russia has become an example—but a negative example. The Chinese leadership has privately admitted to having watched Yeltsin’s reforms and decided that they produced economic chaos, social instability and no growth. (Russia’s GDP contracted by 20 percent during the 1990s.) Instead of similar shock therapy—which Bill Clinton’s Russia hand Strobe Talbott accurately characterized as “too much shock, too little therapy”—China chose a cautious, incremental path. “We must cross the river by feeling the stones with our feet,” said Deng Xiaoping. Rather than shutting down state-owned enterprises, Beijing chose to grow the economy around them, so that the state-owned portion kept shrinking and its problems became more manageable.

Look around the world, from Vietnam to Egypt, and you see officials studying China’s economic reforms. I have not come across a single official anywhere who has ever claimed to be emulating Russia’s path from communism.

Charles Krauthammer made a similar point last week.

Twenty years ago, Yeltsin made a strategic choice for democracy. Putin and his KGB regime have made a different strategic choice: the Chinese model. They watched two great powers take their exits from communism — Maoist China and Soviet Russia — and decided the Chinese got it right.

They saw Deng Xiaoping liberalize the economy while maintaining centralized power — and achieve astonishing economic success. Then they saw Gorbachev do precisely the opposite — loosening the political system while keeping an absurdly inefficient communist economy — and cause the collapse of the regime and the state.

Yeltsin’s uncertain, undisciplined and corruption-ridden attempt to deregulate both the economy and the political system caused such chaos that during his tenure gross domestic product fell by half. So Putin decided to become Deng. And while Deng destroyed democratic hopes in one fell swoop at Tiananmen Square, Putin did so methodically and gradually. By the time his goons beat up opposition demonstrators in Moscow and St. Petersburg earlier this month, so little was left of Russian democracy that the world merely yawned.

Of course, China also got a head start. Mao Zedong, the Great Ideologue who did more than anyone to discredit utopian ideologies and pave the way for brutally pragmatic realists like Deng, died in 1976.

via Peaktalk

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by | 20 April 2007 · 8:51 pm

How Korea Became Illegal in 1907

In the summer of 1907, the world declared Korea illegal. The previous autumn, Emperor Kojong of Korea sent three representatives on his behalf to the Second International Conference on Peace at The Hague. Their mission was to register the emperor’s protest against Japan’s 1905 protectorate agreement over Korea. According to the well-known account of their travels overland to Europe, Yi Sangsol, Yi Jun, and Yi Uijong reached the Netherlands in late June 1907, during the second week of the conference. They carried a letter from their emperor detailing the invalidity of the protectorate and demanding international condemnation of Japan. Although the three young men appealed to diplomats from countries that had long-standing relations with Korea, none except the Russian envoy gave them more than a passing notice. Not coincidentally, of course, Japan’s shocking military victory against Russia two years earlier made St. Petersburg eager to support any protest of Japan.

On arriving at The Hague, the Korean emissaries confronted a belief system to which even the Russians had acquiesced. According to the terms of international law—the same ones used to script the conference at The Hague and legitimate the participant states—the Koreans could not legally attend the forum. The Portsmouth Treaty of 1905 secured peace between Japan and Russia, granted Japan the privilege to “protect its interests in Korea,” and garnered a Nobel Peace Prize for President Theodore Roosevelt, who orchestrated the negotiations. Shortly thereafter, the Second Japan–Korea Agreement named Korea a Japanese protectorate and gave international legal precedent to Japan’s control over Korea’s foreign affairs. As a result, the Koreans could not conduct their own foreign relations. Instead, all of Korea’s foreign affairs would be conducted by Tokyo. According to international law, without Japan, Korea no longer existed in relation to the rest of the world.

At The Hague, the Koreans’ appeal was collectively shunned by the delegates sent from the forty-three countries discussing world peace. The Koreans’ attempt to protest—to tell their story—interfered with the world order that the delegates sought to legitimate. According to anthropologist Michel-Rolph Trouillot, some historical moments run so deeply against prevailing ideologies that they are “unthinkable.” In these situations, Trouillot notes, “worldview wins over the facts.”

Because the Korean envoys demanded rectification in the very terms that oppressed them, they were unable to bring the international community to recognize Korea as an independent country. As a result, their story was “unthinkable” to the organizers of the conference. Conversely, recognition of the Koreans’ claims to independence would have dismantled the worldview that not only determined Korea’s dependence on Japan but also legitimated the conference’s claim to define the meaning of international peace. In practice, of course, this definition of peace meant that certain countries legally controlled and colonized others.

SOURCE: Japan’s Colonization of Korea: Discourse and Power, by Alexis Dudden (U. Hawai‘i Press, 2005), pp. 7-8

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by | 12 March 2007 · 6:36 am

The Mennonites of Filadelfia, Paraguay

Last week, reader Scott Rogers sent me links to interesting accounts of the Mennonite diaspora in Paraguay.

Mennonite settlers came to Paraguay from Germany, Canada, Russia and other countries for a number of reasons: religious freedom, the chance to practice their beliefs without hindrance, the quest for land. Although German immigrants had settled in Paraguay before the turn of the 20th century, it wasn’t until the 1920’s and 30s that many, many more arrived.

Many of the immigrants from Russia were fleeing from the ravages of the Bolshevik Revolution and the later Stalin repressions. They traveled to Germany and to other countries, and eventually joined the emigration to Paraguay.

Paraguay welcomed the emigrants….

The Mennonites had the reputation of being excellent farmers, hard-workers, and disciplined in their habits. In addition, the rumor of oil deposits in the Chaco, and Bolivia’s encroachment on that area, which resulted in the 1932 War of the Chaco, made it a political necessity to populate the region with Paraguayan citizens. (At the end of the war, Bolivia had lost much of its territory back to Paraguay, but both countries suffered loss of life and credibility.)

In return for religious freedom, exemption from military service, the right to speak German in schools and elsewhere, the right to administer their own educational, medical, social organizations and financial institutions, the Mennonites agreed to colonize an area thought to be inhospitable and unproductive due to the lack of water. The 1921 law passed by the Paraguayan congress in effect allowed the Mennonites to create a state within the state of Boqueron.

Three main waves of immigration arrived:

  • a Canadian group from Manitoba founded the the Menno colony in 1926-1927
  • a group from the Ukraine and the area of the Amour river came via China and created the Fernheim colony in 1930
  • a group of Russian refugees founded the Neuland colony in 1947

Conditions were difficult for the few thousand arrivals. An outbreak of typhoid killed many of the first colonists. The colonists persisted, finding water,creating small cooperative agricultural communities, cattle ranches and dairy farms. Several of these banded together and formed Filadelfia in 1932. Filadelfia became an organizational, commercial and financial center. The German-language magazine Mennoblatt founded in the early days continues today and a museum in Filadelfia displays artifacts of the Mennonite travels and early struggles. The area supplies the rest of the country with meat and dairy products.

My wife’s paternal line were Germans from the Ukraine who emigrated to lands around Menno, South Dakota, beginning in the 1880s. If not actual Mennonites, they were certainly pietists.

Read more about Paraguay’s Mennonites here.

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