Via LR, this article by Susan Richards describes a study prepared by my friend Sergei Guriev and two co-authors:
The findings are stark. When Russian attitudes to democracy and the market place are compared with those of other countries, Russians come out as among the least enthusiastic in the world, a good deal less keen even than the people of Belarus.
. . . .
The obvious response to these findings is that attitudes will change over time, as people get richer. But this study appears not to bear out these hopes. For where you might have expected young Russians to like the West more than their parents, in fact, the opposite is true. The youngest respondents (20-year-olds) showed the same degree of dislike of the US as their grandparents, while the 35-45 year olds were less hostile to the US.
. . . .
The authors point to the fact that Russians have made a false connection between positive economic outcomes and the reversal of market and democratic freedoms, and adjusted their beliefs accordingly. They have come to associate market reforms with poverty and unemployment.
. . . .
One interpretation of the attitudes Sergei and his colleagues document are the result of (a) fallacious post hoc ergo propter hoc reasoning (incomes plummeted during the brief period of “democracy” and rose during the restoration of a “power vertical” but there was no real causal connection), and (b) relentless propaganda (note that the attitudes of senior citizens formed in the Soviet days match those of 20 year olds who grew up during the period when Putin began to dominate the information space, especially television). But the report’s authors note that there is a historical component too:
The authors of the report conclude that these attitudes are unlikely to change. They remind us that ever since the 15thc the Russians have seen themselves as the standard-bearers for an alternative kind of civilisation, under the banner of Orthodoxy. They observe that it was this belief that fuelled the sharp divide that emerged in the 19th century between the Westernisers and the Slavophiles, who argued that Russia must resist the temptation of following the path of European development, in favour of a spiritually superior Russian path.
How alarmed should we be by these findings? It is tempting to quibble that the Russian people had, and still have, no idea what they are talking about when they reject democracy so glibly. After all, they have had no experience of it. At the time when they were most enthusiastic about it, in those final days of Soviet power, what they were invoking was not so much a political option as a magical spell which they trusted would, when pronounced, yield ‘liberation’.
Still, the authors’ conclusions should not be dismissed. This would risk echoing the mistake the market fundamentalists made when, believing in ‘the end of history’ they imposed on the rest of the world a model a set of political values which was the hard-won product of Europe’s particular history.
The attitudes in this report certainly reflect forces deeply rooted in Russian consciousness. These go back, indeed, far further than the 15thc, to the basic facts of Russia’s unpropitious position on the map. The underlying culture of its people has been conditioned by a wretched climate, unreliable rainfall, (mostly) poor soil and a short growing season. The experience of surviving in these difficult conditions forged a deep-rooted mentality very different from the European one out of which liberal democracy developed. Russia may no longer be a peasant society. But the high premium on the solidarity of the group over individuality and initiative so characteristic of peasant societies has not changed.
A glance at the map reinforces the findings of this report in another important respect too. Russia is a vast land which is not on the crossroads to anywhere, it reminds us. The suspicion of ‘foreign’ ideas echoed in this report is deeply rooted in that geography. It will take far more than a decade or two of exposure to foreign travel and a global market place to change it.
I do have one quibble with Richards’s blanket characterization of “market fundamentalists” who embraced an “end of history” vision when the USSR collapsed. I yield to few in my preference for the market or individual liberty, but I always thought that Fukayama’s “end of history” stuff was bilge, not least because it was based on crypto-Hegelian bilge. I was–and am–far more sympathetic to Huntington’s civilizational approach, which is quite consistent with the views expressed above.
There are certainly some economists, including some market enthusiasts, who paid and pay insufficient attention to these historical and civilizational continuities. These folks pay insufficient attention to the institutional architecture of a functioning market economy. (And by institutions I mean not just formal ones, but beliefs and values.) Those economists who take institutions seriously realized–and realize–that the historical inheritance passed to modern Russians by Orthodox and peasant culture, the Russian empire, and the USSR, and hell, the Mongol Yoke, poses serious challenges to a successful transition to market economics (as opposed to crony capitalism), individual liberty, and pluralistic politics.
Richards’s discussion of the peasant mindset is of interest. This was, to go all Marxist on you, the product of a particular structure of productive relations that no longer exist. However, these relations, and this mindset, persisted, far later in Russia than anywhere else in Europe. That, plus the abrupt and violent destruction of this way of life in the 1920s and 1930s which left deep scars, and the forced (and dishonest) communitarianism/egalitarianism of Soviet times, arguably combined to make Russia highly unfavorable soil for the development of individual-oriented economic and political relations.
[This peasant utopia was highly romanticized by the Slavophiles, and by other Russians in the post-Napoleonic period seeking something distinctly Russian. (With an emphasis on “highly.” Read the description of peasant life and culture in Orlando Figes’s A People’s Tragedy for a less idyllic view.) But it indeed has left its imprint on modern Russia.]
The marginal role of liberal parties, such as the Kadets 1905-1917, and more recently Ñблоко provide further room for doubt that liberal, individualist ideas will have a decisive influence on Russia public life any time soon.
These factors help explain why Putinist propaganda has been successful. The propagandists are not stupid. They know what sells in Russia. They know what strikes a chord.
I would also suggest, though, that Richards ignores some other important historical legacies, most notably relentless statism and the role of the state in atomizing society, and its active undermining of any incipient liberal tendencies and movements towards civil society. The “solidarity of the group” in modern Russia is seldom that of spontaneous Burkean “little platoons” forming a dense network of volunteerist groups. Instead, it is solidarity built on the hub-and-spoke model, with the state at the hub. The state exploits vestigial cultural longings for communal solidarity by identifying the state with those longings, and cynically and relentlessly marginalizing–and at times destroying–any potential competitor for those attachments.
I’ve been thinking about these kind of issues and how they relate off-and-on for awhile. I’m at risk of straying into Michel’s turf, but today’s widespread Russian nationalism–chauvinism, in fact–is something of a puzzle. (I am talking here about the attitudes of the multitudes, not the intellectuals.) It is my understanding that historically, peasants had little national, Russian, consciousness. Their world was defined by the mir. They had some personal attachment to the Tsar, but did not identify themselves as Russians. They considered themselves part of a locality and the commune, and were attached to the land–both legally (in the days of serfdom) but more important emotionally.
Collectivization, urbanization, and industrialization shattered those deep ties to the land and to the communal life, and must have left a deep psychological void. What to fill it? Allegiance to the state, as a sort of commune writ large is one possibility. In this interpretation, attachment to the state, and Russian chauvinism, was in a sense a form of transference. The Bolsheviks and Stalin broke–crushed–the traditional peasant society, and those who survived replaced their communal allegiance with allegiance to the state.
Just a hypothesis–or random musings, really. But it seems to help explain some regularities in Russian behavior that are otherwise alien to Westerners.
Another cheery article, this one by Aleksandr Golts, argues that the attitudes documented in Sergei’s study, and carefully exploited by Putin, will make any rapprochement between the US and Russia highly unlikely, not matter how desperately Obama or Biden or Hillary or Foggy Bottom want it:
The problem is that Putin doesn’t really need [to reset relations with the US]. We [Russia] are in the midst of a crisis. Good relations with the United States and with the West as a whole won’t help — there is no money in it. And you can’t put hungry people to work with fairy tales about getting up off your knees and about how “Washington has been forced to acknowledge Russia’s international authority.”
No, for this you need stronger measures. For instance, a national mobilization against an insidious enemy who is preparing an imminent attack. And we aren’t talking about China. So what good are Washington’s intentions to delay the missile-defense shield or to postpone practically indefinitely NATO membership for Georgia and Ukraine? Moscow will immediately throw up some new conditions and complaints. For example, the Kremlin might call for overall limits on the military forces of all NATO countries so that they do not exceed the forces of the Russian Federation. Or the Kremlin might insist that any future NATO expansion be done only with Moscow’s consent.
An unwillingness to comply with any of these demands will be interpreted as proof that NATO is preparing aggression against Russia. The survival of the Putin regime does not depend on cooperation with the West but with a “managed” chronic conflict. Everyone who is reciting the “hit-the-restart-button” line should give some thought to how compatible the two machines that are set to be restarted actually are.
So, the civilizational differences, combined with the current regime’s political needs, makes the prospects for any rapprochement between the US (and Europe, but they have their own issues) and Russia exceedingly dim. Indeed, Putin has learned to manipulate the sense of civilizational difference and the chauvinistic feelings of Russians to bolster his political position. His interest in a detente is minimal. Hence, I agree with Golts: Methinks that Hillary, Biden, and Obama are wasting their time hoping for any thaw, regardless of how much they try to achieve one.