Difference between revisions of "Template:Collective vs. Individualist"
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{{b|American’s frontier spirit vs Russia’s agricultural commune}} | {{b|American’s frontier spirit vs Russia’s agricultural commune}} | ||
− | The contrast between Russian communalism and American individualism can best be seen in the differences between Russian peasants and American farmers. America’s | + | The contrast between Russian communalism and American individualism can best be seen in the differences between Russian peasants (serfs) and American farmers. America’s 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 dependant on the community. Although the United States also has had its own communes, these communes have existed on the fringes of society rather than at its center. In the United States, 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. |
{{b|Russians’ behavior in crowds}} | {{b|Russians’ behavior in crowds}} |
Revision as of 08:22, 4 December 2020
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[For Russians] the striving for [group] activity has always prevailed over individualism.
[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 in which 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 (serfs) and American farmers. America’s 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 dependant on the community. Although the United States also has had its own communes, these communes have existed on the fringes of society rather than at its center. In the United States, 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.
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- ↑ 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.
- ↑ 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.
- ↑ Richmond, Yale. (2008). From Nyet to Da: Understanding the New Russia. Nicholas Brealey Publishing.