By Mark Bassin, Sergey Glebov, Marlene Laruelle
"Between Europe and Asia" analyzes the origins and improvement of Eurasianism, an highbrow circulation that proclaimed the life of Eurasia, a separate civilization coinciding with the previous Russian Empire. The essays within the quantity discover the old roots, the heyday of the stream within the Twenties, and the afterlife of the flow within the Soviet and post-Soviet classes. the 1st learn to supply a multifaceted account of Eurasianism within the 20th century and to the touch at the movement's highbrow entanglements with historical past, politics, literature, or geography, this ebook additionally explores Eurasianism's affects past Russia.
The Eurasianists mixed their look for a primordial essence of Russian tradition with the radicalism of Europe's interwar interval. In response to the devastation and dislocation of the wars and revolutions, they celebrated the Orthodox Church and the Asian connections of Russian tradition, whereas rejecting Western individualism and democracy. The flow sought to articulate a non-European, non-Western modernity and to underscore Russia's position within the colonial global. because the authors exhibit, Eurasianism used to be similar to many fascist events in interwar Europe and has now develop into one of many assets of the rhetoric of nationalist mobilization in Vladimir Putin's Russia.
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Extra resources for Between Europe and Asia : The Origins, Theories, and Legacies of Russian Eurasianism
71 At the same time, in a critical period in terms of his own career and the situation of the Academy of Sciences vis-à-vis the Soviet regime, Ol’denburg published a series of articles, elaborating in a particularly radical way his earlier concerns about the European tendency of viewing the Orient from a position of unchallenged superiority. 72 In Ol’denburg’s words, “The entire history of the relationship between East and West, from the Greeks in antiquity through the time of the Crusaders, in the Middle Ages and extending up to the modern and contemporary era” was marked by “attempts [on the part of the West] to enslave the East, .
23 Yet one crucial source inspiring the Eurasian holistic definition of culture interpreted as a product of the interaction of various nationalities on the territory of Eurasia is usually overlooked. 24 In turn, Rozen and his disciples focused on the role of “Eastern” peoples in the creation of this culture. 25 Kondakov and Rozen went further than Danilevskii, arguing that these areas achieved integration through partaking in joint cultural activities and the creation of a common state. Accordingly, they articulated an argument that would become essential in developing the concept of Eurasia in the 1920s.
19 Three other disciples of Rozen, whose ideas are relevant to our assessment of the extent of the originality of the Eurasian theories, were the linguist and archaeologist of the Caucasus, Nikolai Marr (1864–1934), and the specialists in Buddhism, Sergei Ol’denburg (1863–1934), and Fedor Shcherbatskoi (1866–1942). These scholars either exercised a direct influence on the Eurasians or, particularly in the 1920s, developed similar ideas in parallel to the Eurasians. Their arguments can be compared in five areas: their definitions of Russian and Eurasian cultures; their critique of Eurocentrism and of the hierarchical view of cultures; their reinterpretations of Russian history “from the Eastern perspective”; their view of the relationship between European knowledge and colonial power; and their attempts to resolve the contradiction between empire and modern nationalism.