By Mark Bassin, Sergey Glebov, Marlene Laruelle
"Between Europe and Asia" analyzes the origins and improvement of Eurasianism, an highbrow flow that proclaimed the life of Eurasia, a separate civilization coinciding with the previous Russian Empire. The essays within the quantity discover the ancient roots, the heyday of the move within the Twenties, and the afterlife of the flow within the Soviet and post-Soviet sessions. the 1st research to provide a multifaceted account of Eurasianism within the 20th century and to the touch at the movement's highbrow entanglements with background, politics, literature, or geography, this e-book additionally explores Eurasianism's affects past Russia.
The Eurasianists combined 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 function within the colonial global. because the authors show, Eurasianism was once equivalent to many fascist activities in interwar Europe and has now develop into one of many resources of the rhetoric of nationalist mobilization in Vladimir Putin's Russia.
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Additional resources for Between Europe and Asia : The Origins, Theories, and Legacies of Russian Eurasianism
8 I would argue that Marchand’s contention about the connection between German academic scholarship and Spengler’s view of the decline of Western civilization can be applied to the case of the Russian scholarship discussed here and the Eurasians. Furthermore, similarly to Germany, where a link can be established between the often liberal pursuits of its Orientology of the fin de siècle and racial scholarship of the Nazi period, in Russia, the ways in which some intellectual trends of the late imperial period were reinterpreted in the 1920s underscore the complexity of the relationship between pre-1917 liberalism and the illiberal ideologists of the Soviet era.
The fall of the Romanov Empire seemed more probable to him as the imperial colossus appeared less stable following Russia’s defeat in the Crimean War and the rise of separatism within the empire (particularly the intensification of the Polish independence movement). But his expectations of the regime’s demise by no means implied that Herzen advocated the disintegration of imperial space. ”45 By “gigantic masonry” and “foundation” he meant not the state institutions (these were destined to perish, according to his revolutionary prophecy), but the immeasurable space populated by the constituents of the empire.
Although he never fully elaborated on how Russians had converged with the Asiatic peoples of the empire, he believed that, over the course of many centuries, these peoples were molded by the same pressures into a unified barbarian mass lacking a past and open to the future. Thus, one can credit Herzen with one of the first—if not the first—well-articulated constructs to propose Russians’ ties with their eastern neighbors as a source of the nation’s true identity, of the unique nature of its empire, and of the fulfillment of its historical mission.