Paul Goble
Staunton, March 21 – Responding to claims by a former Russian nuclear power minister that only the telephone is a safer technology than nuclear power plants, Aleksandr Nikitin of the Bellona Ecological Defense Center says that the Japanese nuclear disaster is certain to have Chernobyl-like consequences.
On the one hand, those with financial interests in the construction and operation of such plants will continue to deny the dangers they represent, the longtime environmental activist says. And on the other, the people living near such plants will in the case of accidents suffer in ways that will be hard to count.
Last week, Ekho Moskvy featured an interview with Yevgeny Adamov, former Russian nuclear power minister (www.echo.msk.ru/programs/klinch/757462-echo). His claims about the safety of this industry were so hyperbolic that the Bellona organization asked Aleksandr Nikitin to comment on them (www.bellona.ru/articles_ru/articles_2011/Nikitin-Adamov).
The former nuclear power minister asserted that “of all technical objects from the point of view of life of people and harm for health, the least harm comes from nuclear energy. Only the telephone is more secure,” a view that Nikitin dismissed as completely false both when accidents occur and especially long afterwards.
Harm from nuclear accidents, Nikitin said, involves “not only the number of dead and suffering at the time when incidents occur but also the influence these incidents will have on future generations of people and on the natural environment.” Chernobyl is still having a negative impact on both, and analysts have no way of measuring this in advance.
Nikitin also dismissed Adamov’s assertion that the incident in Japan shows that “atomic energy is the most secure” and that “not one individual” will lose his life now or in the future as a result of the accident. That is simply not the case, Nikitin countered, noting that the radiation will remain in the area for many decades harming people and the environment.
And Nikitin said that Adamov’s arguments about the increasing number of technical means to protect against nuclear accidents in fact undercut themselves. “With the growing number of technical means guaranteeing security,” the Bellona expert continues, “the reliability of the system as a whole falls” because it depends on each and every one of them.
Nikitin also dismisses Adamov’s arguments that nuclear power will be demanded by countries “because it is more secure than other technologies and more ecological than they.” That is not the case, and the former Soviet naval captain turned ecological investigator provides examples.
And the Bellona expert notes the recent decisions of Germany, China and “even Nicaragua” to use other forms of energy. More are likely to follow, he says, because the Japanese events will represent a shock to the atomic power industry equal to that which occurred after Chernobyl.
But however that may be, Moscow is continuing to promote the exploitation and building of atomic energy plants not only insider the Russian Federation but in Turkey and Belarus. As Bellona’s Andrey Ozharovsky notes, “the powers that be in Russia are ignoring the lessons of the catastrophe” in Japan because there is so much profit to be made.
Indeed, Orzharovsky says, it appears that the current Russian leaders will “recognize the danger of atomic energy” only if there is an accident within the Russian Federation, a tragedy that their own blind self-confidence in this form of power tragically makes more rather than less likely (www.bellona.ru/articles_ru/articles_2011/Putin-Medvedev-Lobby).
Monday, March 21, 2011
Window on Eurasia: National Districts of Russian North, Born in Violence, Now Face a Sad End, Local Writer Suggests
Paul Goble
Staunton, March 21 – Moscow’s drive to amalgamate the autonomous districts that some of the numerically small peoples of the Russian North have has prompted one writer there to recall that these peoples actively and violently resisted Soviet ethnic engineering in the 1920s and 1930s, an implicit warning that at least some of them might mount a similar resistance now.
Writing in ”Nyar”yana vynder,” a newspaper in the Nenets Autonomous District, Irina Khanzerova notes that Yamalo-Nenets and Khanty-Mansiisk autonomous districts last year marked their 80th anniversaries, often with tears because “no one knows” whether they will have the chance to celebrate any future ones (nvinder.ru/?t=sm&d=11&m=0003&y=2011&n=9).
And precisely because of these doubts about the future, she writes, people are again reflecting “about the past and -- what is the main thing -- the future of the Northern autonomies” as these small and isolated communities seek to answer the question “what is the dawning day preparing for us?”
Describing her article as being about “a path from the past into the past,” Khanzerova notes at after 1917, the Soviet authorities created national districts in order to “ease the task of administration” by a profess of divide and rule and thus assist the communists in their efforts to do away with the traditional way of life of the peoples of the North.
But this “process of ‘dividing up,’” the Nenets journalist continues, “did not take place without resistance despite what we are told. Across the territories of the numerically small peoples broke out a wave of uprisings,” as the various peoples attempted to defend their way of life against the outsiders.
Consequently, Khanzerova argues, “no one today has the right to assert that the establishment of national districts in the near Arctic tundra took place quietly and happily and that the peoples living on the borderlands of a great state only awaited the coming of the new power.” Instead, “the new ‘happy autonomy’ was built on the bones of our grandfathers.”
She surveys the history of resistance in four of these districts: the Khanty-Mansiisk AO which was created in 1930 and still exists, the Evenk AO which was created in 1932 and disbanded in 2007, the Dolgan-Nenets AO which existed from 1931 to 2007, and the Chukotka AO which was established in 1930 but faces an uncertain future.
In the Khanty and Mansi areas, the population, who were earlier called Ostyaks, did not accept Soviet power, and the Mansi writer Yeremey Aypin notes that “in the folklore of the Siberian peoples in the 1920s appeared many legends and stories celebrating the former taiga life” as “better and freer” than the one the Soviets imposed.
In 1934, Khanzerova recounts, the Ob Khanty refused to meet their labor norms. Their children were seized and confined in Soviet orphanages, and many disappeared into the taiga. But in one district town, the NKVD surrounded and shot “approximately 300 people,” apparently a small fraction of the total number of executions there.
Soviet efforts to create an Event district took almost a decade because of local resistance. After Moscow called for that, a group of 60 Evenks seized the port of Ayan, thereby acquiring “a large quantity” of arms. And they were forced out only when the GPU dispatched one of its most notorious punitive detachments.
In 1932, a rising took place in Chumikan, After its defeat and in protest against Soviet efforts to regulate their lives, a group of Evenks left the RSFSR for China. Those who remained were subsequently shot as Chinese “spies.” Today, Khanzerova notes, “there are some 30,000 Evenks” in the Chinese district of Hingan.
When Soviet power arrived in the Taymyr, it immediately set about creating the GULAG. After an ethnographer talked about the shamans as “brakes” on the development of the Soviet system, “the ‘builders of a new world’ arrested all shamans and their assistance” and had them shot. Later 500 of their supporters were sent into the GULAG as punishment.
Chukotka, because of its enormous size and small population, was not subjected to full Sovietization until somewhat later. As a result, resistance took place not so much in the 1920s as in the 1930s and 1940s. In 1949, for example, Khanzerova writes, there was an uprising among the Chukchi but it was quickly suppressed.
To prevent a repetition, the Soviets carried out another form of ethnic engineering: they introduced detachments of Ukrainians, Jews, Belarusians and ethnic Russians from Novgorod and Pskov oblasts to overwhelm the local population, reducing it to a minority on its own land from time immemorial.
Thus, Khanzerova concludes, “nowhere in the northern expanses of Russia did the establishment of autonomous national districts take place peacefully and without blood.” Instead, that experiment organized by Moscow cost these peoples dearly. Now that Moscow is making new plans, few expect things to be different.
“Just how long the last of the Mohicans -- the Nenets AO, the Yamano-Nenets AO, the Khanty-Mansiisk AO, and the Chukotka AO -- will remain is something that today only the supreme power can say,” the Nenets writer says. “And its position [on this question] unfortunately is well known to us.”
Staunton, March 21 – Moscow’s drive to amalgamate the autonomous districts that some of the numerically small peoples of the Russian North have has prompted one writer there to recall that these peoples actively and violently resisted Soviet ethnic engineering in the 1920s and 1930s, an implicit warning that at least some of them might mount a similar resistance now.
Writing in ”Nyar”yana vynder,” a newspaper in the Nenets Autonomous District, Irina Khanzerova notes that Yamalo-Nenets and Khanty-Mansiisk autonomous districts last year marked their 80th anniversaries, often with tears because “no one knows” whether they will have the chance to celebrate any future ones (nvinder.ru/?t=sm&d=11&m=0003&y=2011&n=9).
And precisely because of these doubts about the future, she writes, people are again reflecting “about the past and -- what is the main thing -- the future of the Northern autonomies” as these small and isolated communities seek to answer the question “what is the dawning day preparing for us?”
Describing her article as being about “a path from the past into the past,” Khanzerova notes at after 1917, the Soviet authorities created national districts in order to “ease the task of administration” by a profess of divide and rule and thus assist the communists in their efforts to do away with the traditional way of life of the peoples of the North.
But this “process of ‘dividing up,’” the Nenets journalist continues, “did not take place without resistance despite what we are told. Across the territories of the numerically small peoples broke out a wave of uprisings,” as the various peoples attempted to defend their way of life against the outsiders.
Consequently, Khanzerova argues, “no one today has the right to assert that the establishment of national districts in the near Arctic tundra took place quietly and happily and that the peoples living on the borderlands of a great state only awaited the coming of the new power.” Instead, “the new ‘happy autonomy’ was built on the bones of our grandfathers.”
She surveys the history of resistance in four of these districts: the Khanty-Mansiisk AO which was created in 1930 and still exists, the Evenk AO which was created in 1932 and disbanded in 2007, the Dolgan-Nenets AO which existed from 1931 to 2007, and the Chukotka AO which was established in 1930 but faces an uncertain future.
In the Khanty and Mansi areas, the population, who were earlier called Ostyaks, did not accept Soviet power, and the Mansi writer Yeremey Aypin notes that “in the folklore of the Siberian peoples in the 1920s appeared many legends and stories celebrating the former taiga life” as “better and freer” than the one the Soviets imposed.
In 1934, Khanzerova recounts, the Ob Khanty refused to meet their labor norms. Their children were seized and confined in Soviet orphanages, and many disappeared into the taiga. But in one district town, the NKVD surrounded and shot “approximately 300 people,” apparently a small fraction of the total number of executions there.
Soviet efforts to create an Event district took almost a decade because of local resistance. After Moscow called for that, a group of 60 Evenks seized the port of Ayan, thereby acquiring “a large quantity” of arms. And they were forced out only when the GPU dispatched one of its most notorious punitive detachments.
In 1932, a rising took place in Chumikan, After its defeat and in protest against Soviet efforts to regulate their lives, a group of Evenks left the RSFSR for China. Those who remained were subsequently shot as Chinese “spies.” Today, Khanzerova notes, “there are some 30,000 Evenks” in the Chinese district of Hingan.
When Soviet power arrived in the Taymyr, it immediately set about creating the GULAG. After an ethnographer talked about the shamans as “brakes” on the development of the Soviet system, “the ‘builders of a new world’ arrested all shamans and their assistance” and had them shot. Later 500 of their supporters were sent into the GULAG as punishment.
Chukotka, because of its enormous size and small population, was not subjected to full Sovietization until somewhat later. As a result, resistance took place not so much in the 1920s as in the 1930s and 1940s. In 1949, for example, Khanzerova writes, there was an uprising among the Chukchi but it was quickly suppressed.
To prevent a repetition, the Soviets carried out another form of ethnic engineering: they introduced detachments of Ukrainians, Jews, Belarusians and ethnic Russians from Novgorod and Pskov oblasts to overwhelm the local population, reducing it to a minority on its own land from time immemorial.
Thus, Khanzerova concludes, “nowhere in the northern expanses of Russia did the establishment of autonomous national districts take place peacefully and without blood.” Instead, that experiment organized by Moscow cost these peoples dearly. Now that Moscow is making new plans, few expect things to be different.
“Just how long the last of the Mohicans -- the Nenets AO, the Yamano-Nenets AO, the Khanty-Mansiisk AO, and the Chukotka AO -- will remain is something that today only the supreme power can say,” the Nenets writer says. “And its position [on this question] unfortunately is well known to us.”
Window on Eurasia: Medvedev’s Offer to Resettle Japanese in Russian Far East Angers Nationalists and Regionalists
Paul Goble
Staunton, March 21 – President Dmitry Medvedev’s suggestion at a meeting of the Russian Security Council that Moscow should consider offering Japanese the chance to resettle in the underpopulated areas of the Russian Far East has outraged both Russian nationalists at the center and Russian activists in that region.
At the end of last week, Medvedev said that in the wake of the problems Japan has been having with the tsunami and nuclear power plant, “we now ought to think about the use in the case of necessity perhaps of part of the labor potential of our neighbors especially in the under-populated regions of Siberia and the Far East” (www.utro.ru/articles/2011/03/18/963182.shtml).
This notion was broached earlier in the week by Vladimir Zhirinovsky, the outspoken leader of the Liberal Democratic Party of Russia, who said bluntly that “the Japanese islandsare unsuitable” for life because of the potential for cataclysms and that “Russia is an order of magnitude more stable in this regard” (www.utro.ru/articles/2011/03/14/961890.shtml).
Arguing that “the threat of disappearance hangs over the Japanese nation,” Zhirinovsky suggested that the government of the Russian Federationshould begin condultations about “resettling the residents of the islands on the territory of our country,” where, he suggested they could “learn Russian and be assimilated” and thereby gain Russian citizenship.
There is plenty of room for them in the Russian Far East, the LDPR leader suggested, even in terms of housing. Consider Magadan oblast alone, Zhirinovsky said. There, the population has declined from 400,000 to 160,000, but the housing stock has not, allowing Russia to “accept an enormous number of people.”
Not surprisingly, the idea of allowing for Japanese settlement on Russian territory, especially with the assistance of Moscow, has outraged many Russian nationalists (www.za-nauku.ru//index.php?option=com_content&task=view&id=3952&Itemid=35) as well as xenophobic groups like DPNI (www.dpni.org/articles/lenta_novo/21291/).
But this notion has generated particular anger among the Russian population of the Russian Far East, some of whose members are suggesting that Medvedev has so far exceeded his authority that he should be impeached and warning that such an immigration program could lead Siberians to demand independence.
In a blog post picked up by the Globalsib.com news agency on Saturday, Sergey Kornyev, a Siberian regionalist who opposes independence for Siberia and the Far East, said that Medvedev’s proposal is so dangerous and outrageous as to constitute treason and that it should lead to his impeachment by the Federal Assembly (globalsib.com/9903/).
Kornyev outlined five reasons for that conclusion. First of all, he noted, “the president has agreed with the idea of massively introducing in the border regions of Russia citizens of a state which up to now is formally in a state of war with Russia, has territorial claims against it, and which in 1918-1925 occupied a significant part of Siberia and the Far East.”
When Japan was in occupation of that region, Kornyev points out, it attempted to assimilate the Russian population by introducing Japanese laws, renaming cities and streets “and so on,” an indication, the blogger implies, of what a new and massive Japanese presence in that area might mean.
Second, the blogger says, Medvedev by speaking of “the insufficient population” of Siberia and the Far East thus recognized “before the entire world that Russia has ‘excess land.’” That acknowledgement will only make it more difficult forMoscow to conduct talks “with allcountries which have or may have territorial claims against Russia.”
Indeed, Kornyev argues, “many abroad are certain to understand [medvedev’slatest] declaration as an official request for the dividing up of Russia in view of its insufficiently dense population.”
Third, “by this declaration,” he continues, “the President has provoked China, a neighbor, peaceful relations with which is the single guarantee of the securityand integrity of Russia. If Russia has ‘extra land’ for Japan, then why not for China? Why should China tolerate a situation where Japanese will populate areas China itself has claims on?”
According to Kornyev, “Provoking awar with China is the most terrible crime that a leader of Russia could commit.”
Fourth, he points out, “by this declaration, the President has objectively called forth the growth of separatist attitudes among the peoples of Siberia and the Far East who populated this land before Russia.” That is because these people know the fate that the Ainu have suffered under the Japanese, a fate that could be theirs if Medvedev’s proposal is accepted.
“In essence,” Kornyev argues, “the President has said that for Russia, the lands of these peoples is ‘superfluous.’ If [this land] is ‘superfluous, so perhaps it out to return the land to these people in order that they can order it more wisely?”
And fifth, he says, Medvedev’s remarks will give support to those who want to “accuse the leadership of Russia in the conscious genocide of the civil population which is living inthese regions. Any resettlement measure must be preceded by consultations with the residents of the regions involved and a careful social-economic evaluation.”
Kornyev says that “we are waitinguntil one of the parties represented in the State Duma will attempt to start the official procedure of impeachement on the basis of charges of state treason and an attack on the territorial integrity of Russia.” In advance of the December elections, the decision on this point is critical.
That is because, in advance of the Decemberelections, it “willallow us to find out if there is in the Duma atleast one party which itself is not a party of state treason.”
Staunton, March 21 – President Dmitry Medvedev’s suggestion at a meeting of the Russian Security Council that Moscow should consider offering Japanese the chance to resettle in the underpopulated areas of the Russian Far East has outraged both Russian nationalists at the center and Russian activists in that region.
At the end of last week, Medvedev said that in the wake of the problems Japan has been having with the tsunami and nuclear power plant, “we now ought to think about the use in the case of necessity perhaps of part of the labor potential of our neighbors especially in the under-populated regions of Siberia and the Far East” (www.utro.ru/articles/2011/03/18/963182.shtml).
This notion was broached earlier in the week by Vladimir Zhirinovsky, the outspoken leader of the Liberal Democratic Party of Russia, who said bluntly that “the Japanese islandsare unsuitable” for life because of the potential for cataclysms and that “Russia is an order of magnitude more stable in this regard” (www.utro.ru/articles/2011/03/14/961890.shtml).
Arguing that “the threat of disappearance hangs over the Japanese nation,” Zhirinovsky suggested that the government of the Russian Federationshould begin condultations about “resettling the residents of the islands on the territory of our country,” where, he suggested they could “learn Russian and be assimilated” and thereby gain Russian citizenship.
There is plenty of room for them in the Russian Far East, the LDPR leader suggested, even in terms of housing. Consider Magadan oblast alone, Zhirinovsky said. There, the population has declined from 400,000 to 160,000, but the housing stock has not, allowing Russia to “accept an enormous number of people.”
Not surprisingly, the idea of allowing for Japanese settlement on Russian territory, especially with the assistance of Moscow, has outraged many Russian nationalists (www.za-nauku.ru//index.php?option=com_content&task=view&id=3952&Itemid=35) as well as xenophobic groups like DPNI (www.dpni.org/articles/lenta_novo/21291/).
But this notion has generated particular anger among the Russian population of the Russian Far East, some of whose members are suggesting that Medvedev has so far exceeded his authority that he should be impeached and warning that such an immigration program could lead Siberians to demand independence.
In a blog post picked up by the Globalsib.com news agency on Saturday, Sergey Kornyev, a Siberian regionalist who opposes independence for Siberia and the Far East, said that Medvedev’s proposal is so dangerous and outrageous as to constitute treason and that it should lead to his impeachment by the Federal Assembly (globalsib.com/9903/).
Kornyev outlined five reasons for that conclusion. First of all, he noted, “the president has agreed with the idea of massively introducing in the border regions of Russia citizens of a state which up to now is formally in a state of war with Russia, has territorial claims against it, and which in 1918-1925 occupied a significant part of Siberia and the Far East.”
When Japan was in occupation of that region, Kornyev points out, it attempted to assimilate the Russian population by introducing Japanese laws, renaming cities and streets “and so on,” an indication, the blogger implies, of what a new and massive Japanese presence in that area might mean.
Second, the blogger says, Medvedev by speaking of “the insufficient population” of Siberia and the Far East thus recognized “before the entire world that Russia has ‘excess land.’” That acknowledgement will only make it more difficult forMoscow to conduct talks “with allcountries which have or may have territorial claims against Russia.”
Indeed, Kornyev argues, “many abroad are certain to understand [medvedev’slatest] declaration as an official request for the dividing up of Russia in view of its insufficiently dense population.”
Third, “by this declaration,” he continues, “the President has provoked China, a neighbor, peaceful relations with which is the single guarantee of the securityand integrity of Russia. If Russia has ‘extra land’ for Japan, then why not for China? Why should China tolerate a situation where Japanese will populate areas China itself has claims on?”
According to Kornyev, “Provoking awar with China is the most terrible crime that a leader of Russia could commit.”
Fourth, he points out, “by this declaration, the President has objectively called forth the growth of separatist attitudes among the peoples of Siberia and the Far East who populated this land before Russia.” That is because these people know the fate that the Ainu have suffered under the Japanese, a fate that could be theirs if Medvedev’s proposal is accepted.
“In essence,” Kornyev argues, “the President has said that for Russia, the lands of these peoples is ‘superfluous.’ If [this land] is ‘superfluous, so perhaps it out to return the land to these people in order that they can order it more wisely?”
And fifth, he says, Medvedev’s remarks will give support to those who want to “accuse the leadership of Russia in the conscious genocide of the civil population which is living inthese regions. Any resettlement measure must be preceded by consultations with the residents of the regions involved and a careful social-economic evaluation.”
Kornyev says that “we are waitinguntil one of the parties represented in the State Duma will attempt to start the official procedure of impeachement on the basis of charges of state treason and an attack on the territorial integrity of Russia.” In advance of the December elections, the decision on this point is critical.
That is because, in advance of the Decemberelections, it “willallow us to find out if there is in the Duma atleast one party which itself is not a party of state treason.”
Saturday, March 5, 2011
Window on Eurasia: ‘Russky’ and ‘Rossiisky’ are ‘Identical,’ Russian Nationalist Argues
Paul Goble
Chattanooga, March 4 – In a comment that will enflame passions among non-Russians living in the Russian Federation and annoy those in Moscow seeking to promote a supra-ethnic civic identity, Andrey Savelyev, the leader of the Great Russia Party, argues that there is no difference between the ethnic “Russky” and the ostensibly non-ethnic “Rossiisky.”
Responding to an article by Vyacheslav Nikonov on these two terms and the reasons they are not the same (www.russkie.org/index.php?module=fullitem&id=20961), Savelyev, who is also a Moscow State professor, says there is nothing in the one that is not in the other and vice versa (ruskline.ru/news_rl/2011/02/28/net_nichego_rossijskogo_chto_ne_bylo_by_russkim/).
People like Nikonov, Savelyev continues, “who never occupied themselves with the question of Russian identity somehow are trying to promote themselves” as experts. “First they become leaders of a government financed structure and then they begin to thing that this structure must do something.”
“In fact,” Savelyev says, “an individual of Russian culture whatever his ethnic origin is called both in Russia and beyond its borders an [ethnic] Russian. This is the definition of Russianness. Russian identity is not only an origin from Russian parents; it is much wider than simply ethnic origin.”
“’To be born a Russia is too little: one must be one; one must become one,’” as Igor Severyanin wrote, Savelyev quotes with approval, addthing that “in this sense, the creation of a Russian man is the mastery of Russian culture.” And that puts paid to any idea that the ethnic and the non-ethnic terms are different in meaning.
“There is nothing [non-ethnically] Russian that is not [ethnically] Russian and vice versa,” Savelyev insists. And that is true even though on the territory of Russia “live other peoples” because all but a tiny minority of them know the Russian language and are part of Russian culture.
The fewer than five percent who don’t, Savelyev says, “undoubtedly are not [ethically] Russian or [nonethnically] Russian.” Instead, they are representatives of their own ethnos and nothing more than that.” If there is “nothing [ethnically] Russian” in their identities, then it follows that there is nothing non-ethnically Russian either.
The rights of these peoples should be respected, the Moscow State scholar says, but there is no reason to play games with Russianness as Nikonov “and other ‘Kremlin dreamers’” are inclined to do because they “do not understand that in so doing they are destroying any identity whatsoever.”
The only people who think that “Rossiisky” is separate from “Russky” are those who “are separating themselves from Russian history, fromt the Russian people, and,” Savelyev says, “in the final analysis from the Russian state.” That is because the state is “[ethnically]Russian; there is nothing there Tatar, nor Udmurt, nor Chechen, nor Yakut.”
Moreover, it is through this ethnic Russianness that Russians are connected with the broader European culture. “Small peoples, and except for the Russian, all the remaining peoples living in Russia are small must understand that they enter into world culture only by the mediation of Russian culture.”
In fact, Savelyev says, “to the extent that [these small peoples] are Russian, it is to that extent that they belong to all-human culture.” And if they refuse to be part of the Russian culture, then their fate will be to remain “in the framework of their ethnically archaic enclaves.” They have that choice, but it is not an attractive one, he implies.
It is of course possible, the Moscow State professor continues, that people like Nikonov want to form ust such a community of “[non-ethnic] Russians,” a community that “will consist of those intelligents like himself with advanced thought who donot understand the meaning of the word [ethnic] Russianorthe values of Russian culture and Russian identity.”
Nikonov and his like can “choose any identity they like” and rest assured that their “civil rights” will not be threatened in any way. But there is one thing that is obvious, he and his friends are not part of the “[ethnic] Russian world.” To that, Savelyev says, he and they have “no relations” whatsoever.
Chattanooga, March 4 – In a comment that will enflame passions among non-Russians living in the Russian Federation and annoy those in Moscow seeking to promote a supra-ethnic civic identity, Andrey Savelyev, the leader of the Great Russia Party, argues that there is no difference between the ethnic “Russky” and the ostensibly non-ethnic “Rossiisky.”
Responding to an article by Vyacheslav Nikonov on these two terms and the reasons they are not the same (www.russkie.org/index.php?module=fullitem&id=20961), Savelyev, who is also a Moscow State professor, says there is nothing in the one that is not in the other and vice versa (ruskline.ru/news_rl/2011/02/28/net_nichego_rossijskogo_chto_ne_bylo_by_russkim/).
People like Nikonov, Savelyev continues, “who never occupied themselves with the question of Russian identity somehow are trying to promote themselves” as experts. “First they become leaders of a government financed structure and then they begin to thing that this structure must do something.”
“In fact,” Savelyev says, “an individual of Russian culture whatever his ethnic origin is called both in Russia and beyond its borders an [ethnic] Russian. This is the definition of Russianness. Russian identity is not only an origin from Russian parents; it is much wider than simply ethnic origin.”
“’To be born a Russia is too little: one must be one; one must become one,’” as Igor Severyanin wrote, Savelyev quotes with approval, addthing that “in this sense, the creation of a Russian man is the mastery of Russian culture.” And that puts paid to any idea that the ethnic and the non-ethnic terms are different in meaning.
“There is nothing [non-ethnically] Russian that is not [ethnically] Russian and vice versa,” Savelyev insists. And that is true even though on the territory of Russia “live other peoples” because all but a tiny minority of them know the Russian language and are part of Russian culture.
The fewer than five percent who don’t, Savelyev says, “undoubtedly are not [ethically] Russian or [nonethnically] Russian.” Instead, they are representatives of their own ethnos and nothing more than that.” If there is “nothing [ethnically] Russian” in their identities, then it follows that there is nothing non-ethnically Russian either.
The rights of these peoples should be respected, the Moscow State scholar says, but there is no reason to play games with Russianness as Nikonov “and other ‘Kremlin dreamers’” are inclined to do because they “do not understand that in so doing they are destroying any identity whatsoever.”
The only people who think that “Rossiisky” is separate from “Russky” are those who “are separating themselves from Russian history, fromt the Russian people, and,” Savelyev says, “in the final analysis from the Russian state.” That is because the state is “[ethnically]Russian; there is nothing there Tatar, nor Udmurt, nor Chechen, nor Yakut.”
Moreover, it is through this ethnic Russianness that Russians are connected with the broader European culture. “Small peoples, and except for the Russian, all the remaining peoples living in Russia are small must understand that they enter into world culture only by the mediation of Russian culture.”
In fact, Savelyev says, “to the extent that [these small peoples] are Russian, it is to that extent that they belong to all-human culture.” And if they refuse to be part of the Russian culture, then their fate will be to remain “in the framework of their ethnically archaic enclaves.” They have that choice, but it is not an attractive one, he implies.
It is of course possible, the Moscow State professor continues, that people like Nikonov want to form ust such a community of “[non-ethnic] Russians,” a community that “will consist of those intelligents like himself with advanced thought who donot understand the meaning of the word [ethnic] Russianorthe values of Russian culture and Russian identity.”
Nikonov and his like can “choose any identity they like” and rest assured that their “civil rights” will not be threatened in any way. But there is one thing that is obvious, he and his friends are not part of the “[ethnic] Russian world.” To that, Savelyev says, he and they have “no relations” whatsoever.
Window on Eurasia: Religion as Organized by the Kremlin Unlikely to Play an Integrative Role in Russia, Experts Say
Paul Goble
Chattanooga, March 4 – On the day the Kremlin created a Commission on Inter-National and Inter-Religious Relations, experts at a Moscow conference on the social role of religion expressed skepticism that religion by itself could play an integrative role in the multi-religious and mutli-national Russian society.
Indeed, in the words of Professor Ekaterina Elbakyan of the Moscow Academy of Labor and Social Relations, “to speak about the integrating role of religion in poly-ethnic and multi-cultural societies is not serious.” Instead, she argued, “it is necessary to seek a different basis for integration, for example, law” (www.ej.ru/?a=news&id=10434).
And another expert, Aleksandr Verkhovsky of the SOVA analytic center, said that the creation of this new commission could be valuable as religious leaders have a role to play in helping individuals and groups overcome conflict situations. But that is not the only thing that can happen when religious leaders get involved.
He pointed to certain negative consequences of such intervention by religious figures of the kind included in the new commission, including giving “certain ethnically charged conflicts … a religious coloration,” that could have the result of making existing conflicts even more difficult to resolve.
However that may be, the creation of the new commission is clearly an important event for what it says about thinking in the Kremlin. Its composition does not follow the “traditional” religions list that the Moscow authorities have normally followed, leaving out several key players from the Muslim community and including instead Catholics and others.
At the same time, the new group is dominated by the Moscow Patriarchate with Father Vsevolod Chaplin playing the main role. At the commission’s first session, he stressed that “peacemaking work is especially important when inter-ethnic relations are being tested and when the unity of our people without which our future is unthinkable is being attacked from inside and out” (www.interfax-religion.ru/islam/?act=news&div=39714).
But if the Kremlin and its commission were confident religious groups could play a positive role from above, speakers at the Moscow conference were not. Zhan Toshchenko, a candidate member of the Academy of Sciences said that achieving moral political unity was only possible from below (www.blagovest-info.ru/index.php?ss=2&s=3&id=39639).
Andrey Sebentsov, another expert, argued that in Dmitry Medvedev’s “conception of modernization … the role of religion had been reduced to a minimum.” But in practice, he continued, the Russian Orthodox Church has dominated his thinking and led him to adopt “the Orthodox position” on many issues.
What is needed instead, Sebentsov said, is for the government to find “a common language” with religious leaders of all faiths rather than allowing itself to be captured by just one of them, at least if there is to be any hope that religious groups will play a positive role in overcoming conflict rather than making the current situation worse.
Father Yakov Krotov added another dimension to this discussion. He suggested that the social role of religion in Russia had been put in doubt by what he called “the contemporary ‘religious revolution’ in which faiths have been subject to “privatization” by one or another religious leader, something he said only honest dialogue could prevent.
Meanwhile, Ruslan Kurbanov, a researcher at the Moscow Institute of Oriental Studies, pointed to yet another problem with groups like the new commission: The Kremlin may confuse the loyalty of particular figures with religious tolerance more generally and thus find itself in even more difficulty (religion.ng.ru/society/2011-03-02/6_islam.html).
Chattanooga, March 4 – On the day the Kremlin created a Commission on Inter-National and Inter-Religious Relations, experts at a Moscow conference on the social role of religion expressed skepticism that religion by itself could play an integrative role in the multi-religious and mutli-national Russian society.
Indeed, in the words of Professor Ekaterina Elbakyan of the Moscow Academy of Labor and Social Relations, “to speak about the integrating role of religion in poly-ethnic and multi-cultural societies is not serious.” Instead, she argued, “it is necessary to seek a different basis for integration, for example, law” (www.ej.ru/?a=news&id=10434).
And another expert, Aleksandr Verkhovsky of the SOVA analytic center, said that the creation of this new commission could be valuable as religious leaders have a role to play in helping individuals and groups overcome conflict situations. But that is not the only thing that can happen when religious leaders get involved.
He pointed to certain negative consequences of such intervention by religious figures of the kind included in the new commission, including giving “certain ethnically charged conflicts … a religious coloration,” that could have the result of making existing conflicts even more difficult to resolve.
However that may be, the creation of the new commission is clearly an important event for what it says about thinking in the Kremlin. Its composition does not follow the “traditional” religions list that the Moscow authorities have normally followed, leaving out several key players from the Muslim community and including instead Catholics and others.
At the same time, the new group is dominated by the Moscow Patriarchate with Father Vsevolod Chaplin playing the main role. At the commission’s first session, he stressed that “peacemaking work is especially important when inter-ethnic relations are being tested and when the unity of our people without which our future is unthinkable is being attacked from inside and out” (www.interfax-religion.ru/islam/?act=news&div=39714).
But if the Kremlin and its commission were confident religious groups could play a positive role from above, speakers at the Moscow conference were not. Zhan Toshchenko, a candidate member of the Academy of Sciences said that achieving moral political unity was only possible from below (www.blagovest-info.ru/index.php?ss=2&s=3&id=39639).
Andrey Sebentsov, another expert, argued that in Dmitry Medvedev’s “conception of modernization … the role of religion had been reduced to a minimum.” But in practice, he continued, the Russian Orthodox Church has dominated his thinking and led him to adopt “the Orthodox position” on many issues.
What is needed instead, Sebentsov said, is for the government to find “a common language” with religious leaders of all faiths rather than allowing itself to be captured by just one of them, at least if there is to be any hope that religious groups will play a positive role in overcoming conflict rather than making the current situation worse.
Father Yakov Krotov added another dimension to this discussion. He suggested that the social role of religion in Russia had been put in doubt by what he called “the contemporary ‘religious revolution’ in which faiths have been subject to “privatization” by one or another religious leader, something he said only honest dialogue could prevent.
Meanwhile, Ruslan Kurbanov, a researcher at the Moscow Institute of Oriental Studies, pointed to yet another problem with groups like the new commission: The Kremlin may confuse the loyalty of particular figures with religious tolerance more generally and thus find itself in even more difficulty (religion.ng.ru/society/2011-03-02/6_islam.html).
Window on Eurasia: To Stem Moral Decline, Russians Look to Family, School and State, Not to the Church, Study Finds
Paul Goble
Chattanooga, March 3 – Sensing that their society may be sinking into an irreversible moral decline, Russians are far more inclined to look to the family, school, and state for a way out of this situation than to organized religion, according to a series of recent sociological surveys.
According to one poll, Leonid Chupry writes in a survey of both Russian concerns and Russian proposals of which institutions could best help address this problem,67 percent pointed to the family, 48 percent to the school, 45 percent to state power, and 28 percent to the media. Only 18 percent mentioned religious groups (www.apn.ru/publications/article23740.htm).
Chupry provides a disturbing set of indicators of the moral decline of Russian society over the last few decades, a period during which he, the director of the Genesis Center of Social-Political Reswearch, says, “society [has lost]its cultural traditions which had served as a moral anchor.”
Faced with this societal tragedy, many are calling for creating “a national idea,” but that will not be enough, Chupry argues. Instead, he insists that there is a need to increase punishments so that people will be less inclined to ignore legal and moral precepts, punishments that only the state can impose in many cases.
According to Chupry, “the level of theft in Russia now exceeds all imaginable limits.” And he gives as an example the case of the construction of the Eastern Siberian-Pacific pipeline. For that project alone, those involved stole four million US dollars –an amount that works out to approximately 35 US dollars for every adult in the country.
Many have mistakenly thought that as Russians become richer, they will steal less, Chupry says, but in fact, there is no link between theft and wealth. Instead, the amount of theft “directly depends” on the harshness of punishment.” Where punishments are severe and certain, there is less theft.
Several years ago, he points out, 1,000 Muscovites were polled about these issues. Fifty-eight percent of them agreed with the assertion that Russians “live in a society of selfishness, a lack of spirituality, one in which moral norms are forgotten.” And 66 percent of those polled said that the situation “could lead to serious social disturbances in the future.”
Experts like religious affairs analyst Roman Silantyev said that the findings would have been even more disturbing if this investigation had tapped opinions across Russia and not just in Moscow. Indeed, Chupry says, Silantyev said that Russians “unfortunately” are now close to a situation in which there are simply no values beyond greed and fear.
Other commentators on the results of this poll, Chupry said, drew other conclusions. Some suggested that they showed “an obvious social demand” for a more active role on the part of the state in moral instruction, while others noted that the results suggested people doubt the efficacy of the traditional channels of moral instruction like the church.
Perhaps most disturbing of all, Chupry says is that compared to other nations, Russians are much more prepared to declare that “an individual can violate the law and be right to do so.” Those who say that violating the law is impermissible in all cases, he notes, have been about 10 to 15 percent throughout the last 15 years.
To cope with this situation, Chupry makes six recommendations. First, there must be “an effective dialogue between the powers and the people.” Second, the legal code must be toughened to defend morality. Third, the principles of social justice must guide the actions of the powers that be.
Fourth, there must be a positive effort to “decriminalize” Russian society. Fifth, there must be an effort to create “an effective system” to educate the rising generation. And sixth, there must be “an active rebirth of morality through religious institutions” both to increase their authority and to try to save the situation of Russian society as a whole.
Chattanooga, March 3 – Sensing that their society may be sinking into an irreversible moral decline, Russians are far more inclined to look to the family, school, and state for a way out of this situation than to organized religion, according to a series of recent sociological surveys.
According to one poll, Leonid Chupry writes in a survey of both Russian concerns and Russian proposals of which institutions could best help address this problem,67 percent pointed to the family, 48 percent to the school, 45 percent to state power, and 28 percent to the media. Only 18 percent mentioned religious groups (www.apn.ru/publications/article23740.htm).
Chupry provides a disturbing set of indicators of the moral decline of Russian society over the last few decades, a period during which he, the director of the Genesis Center of Social-Political Reswearch, says, “society [has lost]its cultural traditions which had served as a moral anchor.”
Faced with this societal tragedy, many are calling for creating “a national idea,” but that will not be enough, Chupry argues. Instead, he insists that there is a need to increase punishments so that people will be less inclined to ignore legal and moral precepts, punishments that only the state can impose in many cases.
According to Chupry, “the level of theft in Russia now exceeds all imaginable limits.” And he gives as an example the case of the construction of the Eastern Siberian-Pacific pipeline. For that project alone, those involved stole four million US dollars –an amount that works out to approximately 35 US dollars for every adult in the country.
Many have mistakenly thought that as Russians become richer, they will steal less, Chupry says, but in fact, there is no link between theft and wealth. Instead, the amount of theft “directly depends” on the harshness of punishment.” Where punishments are severe and certain, there is less theft.
Several years ago, he points out, 1,000 Muscovites were polled about these issues. Fifty-eight percent of them agreed with the assertion that Russians “live in a society of selfishness, a lack of spirituality, one in which moral norms are forgotten.” And 66 percent of those polled said that the situation “could lead to serious social disturbances in the future.”
Experts like religious affairs analyst Roman Silantyev said that the findings would have been even more disturbing if this investigation had tapped opinions across Russia and not just in Moscow. Indeed, Chupry says, Silantyev said that Russians “unfortunately” are now close to a situation in which there are simply no values beyond greed and fear.
Other commentators on the results of this poll, Chupry said, drew other conclusions. Some suggested that they showed “an obvious social demand” for a more active role on the part of the state in moral instruction, while others noted that the results suggested people doubt the efficacy of the traditional channels of moral instruction like the church.
Perhaps most disturbing of all, Chupry says is that compared to other nations, Russians are much more prepared to declare that “an individual can violate the law and be right to do so.” Those who say that violating the law is impermissible in all cases, he notes, have been about 10 to 15 percent throughout the last 15 years.
To cope with this situation, Chupry makes six recommendations. First, there must be “an effective dialogue between the powers and the people.” Second, the legal code must be toughened to defend morality. Third, the principles of social justice must guide the actions of the powers that be.
Fourth, there must be a positive effort to “decriminalize” Russian society. Fifth, there must be an effort to create “an effective system” to educate the rising generation. And sixth, there must be “an active rebirth of morality through religious institutions” both to increase their authority and to try to save the situation of Russian society as a whole.
Window on Eurasia: Putin Promoting Same Trends that Led to the End of the USSR, Satarov Says
Paul Goble
Chattanooga, March 3 – Although this has been sometimes obscured by high oil and gas prices, the policies Vladimir Putin has carried out over the last decade “are contributing to an economic and political trend which repeats that which led to the demise of the Soviet Union,” according to a leading Moscow commentator.
Writing in “Novaya gazeta,” Georgy Satarov, the head of the INDEM Foundation, argues that once these trends and the dangers they present are recognized by Russian society “disappointment with Putin will be much deeper and more severe than the [currently widespread] disappointment in Gorbachev or Yeltsin (www.novayagazeta.ru/data/2011/022/12.html).
Anyone who compiles a balance sheet on Russia today will be disturbed, Satarov says. On the positive side “is nothing except high prices for oil and gas.” But on the negative is widespread corruption, economic and political degradation, a power afraid of its own people, cynicism, hypocrisy and outright lying about the situation in the country.
Indeed, the Moscow analyst continues, “the threats to the present are competing with the threats to the future.”
Some commentators, Satarov notes, say Russia faces a “Weimar scenario.” But others – and they are becoming more numerous, he suggests, have decided that Russia is moving toward disintegration, largely because the country’s leadership “over the last decade has promoted the economic and political trend which repeats that which led to the collapse of the Soviet Union.
According to Satarov, “the main question” is whether Russians are dealing with “the irreversible agony of Russian civilization which is preparing to leave the historical stage or with an illness that allows for the possibility of a cure.”
Russia as an empire has faced and survived challenges to its existence before. The Russian Empire was the only one to survive World War I, he continues, albeit in a very different form under the Bolsheviks who put off its further decline for 70 years. But while it was seriously reduced in size by the events of 1991, Satarov notes, it still faces serious problems in this regard.
An important question is whether the collapse of empire will lead to the destruction of the national statehood of the metropolitan country. For many non-contiguous empires, the answer, Satarov says, is clearly not. For empires with contiguous colonies, however, the record is far more mixed.
After the collapse of the USSR, Satarov points out, “the territory of Russia declined by a third, and within the Russian Federation remains, with one exception only those territorial units which wanted to remain.” As a result, he argues, “Russia in fact ceased to be an empire.”
That conclusion, he continues, is justified because, thanks to the policies of Boris Yeltsin and his team in the 1990s, “after the introduction of elections of regional leaders the most important imperial characteristic disappeared: the loyalty of territorial leaders exchanged for the right to rule.” Russia became a federation, “weak but a federation” with a chance to survive.
But “after 1000, power in the country step by step began to be seized” by people who did not understand either the nature of the underlying challenges and instead sought to promote their personal power and wealth. “As a result, [Russians] have obtained an explosive mix: an unprecedentedly corrupt and uniquely ineffective power in imperial dress.”
If one consider the nature of this mixture, Satarov says, one sees that “the ruling clique is becoming ever richer, the list of its crimes ever broader, and the fear of losing power ever greater, but at the same time, its effectiveness in carrying out its public functions is declining at an accelerating rate.”
“It is important also to stress,” he continues, “that the current regime has destroyed all autonomous institutions both power and social which earlier supplied an adaptive strength to the political system (as for example in 1998). [And consequently] it is not difficult to show” that the current regime has achieved “destructiveness” far exceeding the Romanovs or Brezhnev.
“Let us begin with the attempts of reestablishing imperial ambitions,” Satarov suggests, immediately adding that he is “certain that the current regime isn’t thinking about any attempts at restoring the former imperial space even by half.” Its advisors certainly know that this would lead to “a complete collapse.”
Consequently, the current Moscow regime has not proclaimed that as a goal. But “the criminality of the propaganda policy of the ruling clique consists in the fact that instead of the planned cure of imperial complexes, it is exploiting them in its own selfish goals (in the literal sense of this word).”
In fact, “the words of Putin are an insane and dangerous game,” given the shock of the loss of empire that many Russians feel. But they are even more dangerous because there are some in Moscow “among whom by the way are not a few military personnel” who “are reading these signals differently.”
Such people “consider the rhetoric of the powers that be as a deception,” the INDEM leader continues. “They agree with the content of the signals but are angry that this is all a fabrication imitation. [And] they dream of going from words to the deed itself,” either by pushing the regime to do what it says or by replacing it.
And these outcomes, Satarov insists, are related to corruption. Because corruption of the level Russia is experiencing means the decay of administration, this invariably leads members of the elite to call for combating corruption. But such efforts themselves in this situation can have serious and even frightening consequences.
“Out of the struggle with corruption in the Weimar Republic (in combination with revenge for defeat), Hitler came to power,” Sattarov notes. Moreover, “Franco struggled with the corruption of the Republicans in Spain. [And] Lukashenka began [his rise] with the theme of the struggle against corruption.”
Thus, he continues, it is entirely possible that “disappointment with Putin will be much deeper and more severe [for the future of Russia] than the disappointment [many in Russia feel] for Gorbachev and Yeltsin,” Sattarov concludes. The powers that come after Putin will be “forced willy nilly” to consider this reality.
Obviously, the current rulers of Russia have “a multitude of important concerns” but “the single thing they should be thinking about is how to get out of the current situation alive andhow to hand over power in a way secure for themselves – and to whom.” Whether this will be Russia’s “death agony” or “a disease that can be cured remains an open question.
Chattanooga, March 3 – Although this has been sometimes obscured by high oil and gas prices, the policies Vladimir Putin has carried out over the last decade “are contributing to an economic and political trend which repeats that which led to the demise of the Soviet Union,” according to a leading Moscow commentator.
Writing in “Novaya gazeta,” Georgy Satarov, the head of the INDEM Foundation, argues that once these trends and the dangers they present are recognized by Russian society “disappointment with Putin will be much deeper and more severe than the [currently widespread] disappointment in Gorbachev or Yeltsin (www.novayagazeta.ru/data/2011/022/12.html).
Anyone who compiles a balance sheet on Russia today will be disturbed, Satarov says. On the positive side “is nothing except high prices for oil and gas.” But on the negative is widespread corruption, economic and political degradation, a power afraid of its own people, cynicism, hypocrisy and outright lying about the situation in the country.
Indeed, the Moscow analyst continues, “the threats to the present are competing with the threats to the future.”
Some commentators, Satarov notes, say Russia faces a “Weimar scenario.” But others – and they are becoming more numerous, he suggests, have decided that Russia is moving toward disintegration, largely because the country’s leadership “over the last decade has promoted the economic and political trend which repeats that which led to the collapse of the Soviet Union.
According to Satarov, “the main question” is whether Russians are dealing with “the irreversible agony of Russian civilization which is preparing to leave the historical stage or with an illness that allows for the possibility of a cure.”
Russia as an empire has faced and survived challenges to its existence before. The Russian Empire was the only one to survive World War I, he continues, albeit in a very different form under the Bolsheviks who put off its further decline for 70 years. But while it was seriously reduced in size by the events of 1991, Satarov notes, it still faces serious problems in this regard.
An important question is whether the collapse of empire will lead to the destruction of the national statehood of the metropolitan country. For many non-contiguous empires, the answer, Satarov says, is clearly not. For empires with contiguous colonies, however, the record is far more mixed.
After the collapse of the USSR, Satarov points out, “the territory of Russia declined by a third, and within the Russian Federation remains, with one exception only those territorial units which wanted to remain.” As a result, he argues, “Russia in fact ceased to be an empire.”
That conclusion, he continues, is justified because, thanks to the policies of Boris Yeltsin and his team in the 1990s, “after the introduction of elections of regional leaders the most important imperial characteristic disappeared: the loyalty of territorial leaders exchanged for the right to rule.” Russia became a federation, “weak but a federation” with a chance to survive.
But “after 1000, power in the country step by step began to be seized” by people who did not understand either the nature of the underlying challenges and instead sought to promote their personal power and wealth. “As a result, [Russians] have obtained an explosive mix: an unprecedentedly corrupt and uniquely ineffective power in imperial dress.”
If one consider the nature of this mixture, Satarov says, one sees that “the ruling clique is becoming ever richer, the list of its crimes ever broader, and the fear of losing power ever greater, but at the same time, its effectiveness in carrying out its public functions is declining at an accelerating rate.”
“It is important also to stress,” he continues, “that the current regime has destroyed all autonomous institutions both power and social which earlier supplied an adaptive strength to the political system (as for example in 1998). [And consequently] it is not difficult to show” that the current regime has achieved “destructiveness” far exceeding the Romanovs or Brezhnev.
“Let us begin with the attempts of reestablishing imperial ambitions,” Satarov suggests, immediately adding that he is “certain that the current regime isn’t thinking about any attempts at restoring the former imperial space even by half.” Its advisors certainly know that this would lead to “a complete collapse.”
Consequently, the current Moscow regime has not proclaimed that as a goal. But “the criminality of the propaganda policy of the ruling clique consists in the fact that instead of the planned cure of imperial complexes, it is exploiting them in its own selfish goals (in the literal sense of this word).”
In fact, “the words of Putin are an insane and dangerous game,” given the shock of the loss of empire that many Russians feel. But they are even more dangerous because there are some in Moscow “among whom by the way are not a few military personnel” who “are reading these signals differently.”
Such people “consider the rhetoric of the powers that be as a deception,” the INDEM leader continues. “They agree with the content of the signals but are angry that this is all a fabrication imitation. [And] they dream of going from words to the deed itself,” either by pushing the regime to do what it says or by replacing it.
And these outcomes, Satarov insists, are related to corruption. Because corruption of the level Russia is experiencing means the decay of administration, this invariably leads members of the elite to call for combating corruption. But such efforts themselves in this situation can have serious and even frightening consequences.
“Out of the struggle with corruption in the Weimar Republic (in combination with revenge for defeat), Hitler came to power,” Sattarov notes. Moreover, “Franco struggled with the corruption of the Republicans in Spain. [And] Lukashenka began [his rise] with the theme of the struggle against corruption.”
Thus, he continues, it is entirely possible that “disappointment with Putin will be much deeper and more severe [for the future of Russia] than the disappointment [many in Russia feel] for Gorbachev and Yeltsin,” Sattarov concludes. The powers that come after Putin will be “forced willy nilly” to consider this reality.
Obviously, the current rulers of Russia have “a multitude of important concerns” but “the single thing they should be thinking about is how to get out of the current situation alive andhow to hand over power in a way secure for themselves – and to whom.” Whether this will be Russia’s “death agony” or “a disease that can be cured remains an open question.
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