Difference between revisions of "Template:Collective vs. Individualist"
Line 6: | Line 6: | ||
''[For Russians] the striving for [group] activity has always prevailed over individualism.'' — Russian President Vladimir Putin, First Person (2000). | ''[For Russians] the striving for [group] activity has always prevailed over individualism.'' — Russian President Vladimir Putin, First Person (2000). | ||
− | ''Russia has always valued the communal way of life over the merely individual. Community was seen so near to the ideal of brotherly love, which forms the essence of Christianity and thus represents the higher mission of the people. In this “higher mission” a commune—a triumph of human spirit—was understood as opposing law, formal organizations, and personal interests.'' — Nina Khrushcheva, a great-granddaughter of Nikita Khrushchev.<ref> | + | ''Russia has always valued the communal way of life over the merely individual. Community was seen so near to the ideal of brotherly love, which forms the essence of Christianity and thus represents the higher mission of the people. In this “higher mission” a commune—a triumph of human spirit—was understood as opposing law, formal organizations, and personal interests.'' |
+ | :— Nina Khrushcheva, a great-granddaughter of Nikita Khrushchev.<ref>Nina Khrushcheva, "Culture Matters, But Not (of All Places) in Russia," in Correspondence: An International Review of Culture and Society (New York: Council on Foreign Relations, winter, 2000/2001 no. 7), 48.</ref> | ||
''Sobornost'' (communal spirit, togetherness) distinguishes Russians from Westerners, for whom individualism and competitiveness are more common characteristics. | ''Sobornost'' (communal spirit, togetherness) distinguishes Russians from Westerners, for whom individualism and competitiveness are more common characteristics. | ||
Line 41: | Line 42: | ||
The word mir, in fact, has three meanings in Russian—village commune, world, and peace—and for its members it symbolized all three. That little world of the Russian peasant—the bulk of the populace—was a world apart from, and at least a century behind, the lifestyles of landowners and city dwellers. | The word mir, in fact, has three meanings in Russian—village commune, world, and peace—and for its members it symbolized all three. That little world of the Russian peasant—the bulk of the populace—was a world apart from, and at least a century behind, the lifestyles of landowners and city dwellers. | ||
− | Decisions of the mir were made in a village assembly of heads of households. All members could speak and discussions were lively, but no vote was taken. The objective was to determine the collective will, and after an issue had been thoroughly discussed and opposition to it had ceased, a consensus evolved that became binding on all households. Richard Stites describes the mir meetings as marked by | + | Decisions of the mir were made in a village assembly of heads of households. All members could speak and discussions were lively, but no vote was taken. The objective was to determine the collective will, and after an issue had been thoroughly discussed and opposition to it had ceased, a consensus evolved that became binding on all households. Richard Stites describes the mir meetings as marked by "seemingly immense disorder and chaos, interruptions, and shouting; in fact it achieved business-like results."<ref> Richard Stites, Revolutionary Dreams, Utopian Vision and Experimental Life in the Russian Revolution (New York: Oxford University Press, 1989), 124.</ref> |
− | When peasants moved to cities as workers and craftsmen, they brought with them their communal way of life and formed | + | When peasants moved to cities as workers and craftsmen, they brought with them their communal way of life and formed workers' cooperatives called artels. Modeled on the mir, artel members hired themselves out for jobs as a group and shared the payments for their work. Some artels rented communal apartments where they would share the rent, buy the food, dine together, and even attend leisure events as a group. Hundreds of thousands of workers lived in this way in the generation or so before the Bolshevik Revolution. In the city, as in the village, security and survival were ensured by a collective effort.<ref> Richard Stites, Revolutionary Dreams, Utopian Vision and Experimental Life in the Russian Revolution (New York: Oxford University Press, 1989), 207.</ref> |
− | That communal way of life persisted well into the twentieth century, lasting longer in Russia than elsewhere in Europe. Tsarist Russia encouraged the mir because it served as a form of state control over the peasants and facilitated tax collection and military conscription. Because the mir affected so many people, and for such a long time, it played a major role in forming the Russian character. In the late 1950s, for example, when Soviet students began to come to the United States and were assigned in groups to American universities, they would often pool their stipends, live off a small part of their pooled funds, and save as much as they could for later purchases.<ref> | + | That communal way of life persisted well into the twentieth century, lasting longer in Russia than elsewhere in Europe. Tsarist Russia encouraged the mir because it served as a form of state control over the peasants and facilitated tax collection and military conscription. Because the mir affected so many people, and for such a long time, it played a major role in forming the Russian character. In the late 1950s, for example, when Soviet students began to come to the United States and were assigned in groups to American universities, they would often pool their stipends, live off a small part of their pooled funds, and save as much as they could for later purchases.<ref>Daniel Matuszewski, former IREX deputy director, in a December 15, 2001 e-mail to Richmond, Yale. (2008). From nyet to da: understanding the new Russia. Nicholas Brealey Publishing.</ref> |
− | As Lev Tikhomirov wrote in 1888, | + | As Lev Tikhomirov wrote in 1888, "The Great Russian cannot imagine a life outside his society, outside the mir. … The Great Russian says: 'The mir is a fine fellow, I will not desert the mir. Even death is beautiful in common.'"<ref>Lev A. Tikhomirov, Russia, Political and Social, quoted by Wright Miller in Russians as People (New York: E. P. Dutton, 1961), 81.</ref> |
Serfdom (personal bondage) was imposed on most Russian peasants in the late sixteenth century and lasted for three hundred years before being abolished in 1861 (the Emancipation Proclamation ended slavery in the United States in 1863). The emancipation of serfs was accompanied by a land redistribution that enabled serfs, in principle, to purchase land outside the commune. However, land distributed under the reform was actually given to the mir, which held it in common until its members could make redemption payments. | Serfdom (personal bondage) was imposed on most Russian peasants in the late sixteenth century and lasted for three hundred years before being abolished in 1861 (the Emancipation Proclamation ended slavery in the United States in 1863). The emancipation of serfs was accompanied by a land redistribution that enabled serfs, in principle, to purchase land outside the commune. However, land distributed under the reform was actually given to the mir, which held it in common until its members could make redemption payments. | ||
− | That freed the serfs but preserved the mir, and peasants once more found themselves bound to the land they worked, since most of them were financially unable to leave the commune. The reform thus continued the | + | That freed the serfs but preserved the mir, and peasants once more found themselves bound to the land they worked, since most of them were financially unable to leave the commune. The reform thus continued the mir's power over peasants and their submission to a higher authority that regulated the social order. |
Service to the state also continued. The emancipation was accompanied by a reduction in the length of obligatory military service for former serfs and the lower class of townspeople. After 1861, the length of duty for those selected was reduced from twenty-five to sixteen years! A later reform, in 1874, made military service compulsory for all able-bodied males over age twenty; the tour of active duty was further reduced to six years but was followed by nine years in the reserve and five more in the militsia (police). | Service to the state also continued. The emancipation was accompanied by a reduction in the length of obligatory military service for former serfs and the lower class of townspeople. After 1861, the length of duty for those selected was reduced from twenty-five to sixteen years! A later reform, in 1874, made military service compulsory for all able-bodied males over age twenty; the tour of active duty was further reduced to six years but was followed by nine years in the reserve and five more in the militsia (police). |
Revision as of 09:46, 18 November 2020
e | |
[For Russians] the striving for [group] activity has always prevailed over individualism. — Russian President Vladimir Putin, First Person (2000). Russia has always valued the communal way of life over the merely individual. Community was seen so near to the ideal of brotherly love, which forms the essence of Christianity and thus represents the higher mission of the people. In this “higher mission” a commune—a triumph of human spirit—was understood as opposing law, formal organizations, and personal interests.
Sobornost (communal spirit, togetherness) distinguishes Russians from Westerners, for whom individualism and competitiveness are more common characteristics. The contrast between Russian communalism and American individualism can best be seen in the differences between Russian peasants and American farmers. America’s agricultural settlers were independent farmers and ranchers who owned their own land and lived on it, self-sufficient and distant from their neighbors. In contrast to the Russian peasants of the mir (an agricultural village commune), American farmers lived behind fences that marked the limits of their property. The Americans were entrepreneurs in the sense that they managed their property individually, taking economic risks and self-regulating their own lives, independent of the state and without being a burden on the community. Although the United States also has had its communes, these communes have existed on the fringes of society rather than at its center. In the U.S., the commune is considered alien (except for Native Americans, who also lived a communal lifestyle). To Russians, the commune is native. Individualism is esteemed in the West, but in Russian the word has a negative (pejorative) meaning. Steeped in the heritage of the mir, Russians think of themselves as members of a community rather than as individuals. Individualism is equated with selfishness or lack of regard for the community. Communal culture helps explain many of Russian’s characteristics, for example behavior in crowds. Physical contact with complete strangers—repellent (anathema) to Americans and West Europeans— does not bother Russians. When getting onto the subway complete strangers may touch, push, shove, and jostle about like siblings competing for the last morsel of chicken. They may elbow you without serious reflection or fear of resentment. A crowd of passengers attempting to board a ship in Odessa in the early 1960s caught the attention of South African author Laurens van der Post. The crowd pushed and jostled in a way that would appear uncivil to the traveler, but the ship’s officer collecting tickets seemed completely unbothered by it. Even when passengers shouted at the officer and elbowed him out of the way, he did not appear irritated, nor did yell for them to calm down. A group of French tourists became annoyed by the crowd’s persistent jostling and, taking personal offense, lashed out angrily at everyone within their vicinity. “The Russians were horrified at such lack of traveling manners presumably because it was personal retaliation and not the collective, impersonal pressure they were all applying to get through a bottleneck.”[2] Foreign visitors who are averse to close contact should avoid the Moscow Metro (subway) especially during rush hours, when trains run every 90 seconds but the metro is generally still crowded the rest of the day. Americans have a distinct line between work and personal relationships. In contrast, after working together all day, Russian factory and office employees will spend evenings in group excursions to theaters and other cultural events organized by their supervisors or groups, such as in the artel (workers’ cooperatives). Russians seem compelled to intrude into the private affairs of others. Older Russians admonish young men and women—complete strangers—for perceived wrongdoings, using the term of address molodoy chelovek (young man) or dyevushka (girl). On the streets, older women volunteer advice to young mothers on the care of their children. In a collective society, everybody’s business is also everyone else’s.
|
- ↑ Nina Khrushcheva, "Culture Matters, But Not (of All Places) in Russia," in Correspondence: An International Review of Culture and Society (New York: Council on Foreign Relations, winter, 2000/2001 no. 7), 48.
- ↑ Laurens Van der Post. (1964). Journey Into Russia. Random House.
- ↑ 15
- ↑ Richard Stites, Revolutionary Dreams, Utopian Vision and Experimental Life in the Russian Revolution (New York: Oxford University Press, 1989), 124.
- ↑ Richard Stites, Revolutionary Dreams, Utopian Vision and Experimental Life in the Russian Revolution (New York: Oxford University Press, 1989), 207.
- ↑ Daniel Matuszewski, former IREX deputy director, in a December 15, 2001 e-mail to Richmond, Yale. (2008). From nyet to da: understanding the new Russia. Nicholas Brealey Publishing.
- ↑ Lev A. Tikhomirov, Russia, Political and Social, quoted by Wright Miller in Russians as People (New York: E. P. Dutton, 1961), 81.