Friends of the Imaginary People
There is one point on which there is striking agreement among liberals, Putinists, and the “populist” segment of the Russian left. This is the idea that the majority of the Russian population adheres to leftist values, as opposed to the narrow strata of the middle class and intelligentsia in the big cities.
This simplified representation of societal processes, typical of both semi-official and opposition propaganda, is based on a juxtaposition of the so-called creative class with the notional workers of the Uralvagonzavod tank and railway car manufacturing plant, supposed wearers of quilted jackets with alleged hipsters. Discussion of such complicated topics as the Bolotnaya Square protests, Maidan, and Anti-Maidan revolves around this juxtaposition. The various ideological camps differ only in terms of where their likes and dislikes are directed.
Leaving aside left-nationalist figures like Sergei Kurginyan and Eduard Limonov, the most prominent proponent of the “populist” trend within the leftist movement is Boris Kagarlitsky. The whole thrust of his current affairs writing is to exalt the silent majority (the working people), who are organically hostile to the parasitic petty bourgeoisie that, allegedly, constituted the core of the anti-government protests in Russia in 2011–2012, and in Ukraine in 2013–2014.
Ukraine in the Mirror of Russian “Populism”
In an editorial published on the web site Rabkor.ru, entitled “Anti-Maidan and the Future of Protests,” Kagarlitsky (or his alter ego: unfortunately, the article has no byline) describes the events in Ukraine as follows: “Nothing testifies to the class character of the confrontation that has unfolded in Ukraine like the two crowds that gathered on April 7 in Kharkov. At one end of the square, the well-dressed, well-groomed and prosperous middle class, the intelligentsia, and students stood under yellow-and-blue Ukrainian national flags. Across the square from them had gathered poorly and badly dressed people, workers and youth from the city’s outskirts, bearing red banners, Russian tricolors, and St. George’s Ribbons.” According to Kagarlitsky, this is nothing more or less than a vision of the future of Russia, where only the “state apparatus despised by liberal intellectuals defends them from direct confrontation with those same masses they dub ‘white trash.’”
The fact that the venerable sociologist has been forced to resort to such demagogic methods as assessing the class makeup of protesters by reversing the proverb “It’s not the gay coat that makes the gentleman” indicates the conjectural nature of his scheme. (I wonder how much time Kagarlitsky spent poring over photos from Donetsk with a magnifying glass.) When discussing the social aspect of Maidan, most analysts have noted the dramatic changes that occurred as the protests were radicalized. “At the Euromaidan that existed before November 30–December 1,” notes political analyst Vasily Stoyakin, “it was Kyivans who dominated, and in many ways the ‘face’ of Maidan was made up by young people and the intelligentsia, albeit with a slight admixture of political activists. Many students, people with higher educations, and creative people attended it. […] After November 30, when the clashes began, […] a lot of blue-collar workers without higher educations arrived, in large part from the western regions.”
According to Vadim Karasev, director of the Institute of Global Strategies, as quoted in late January, “[T]he backbone of Euromaidan is men between the ages of thirty-five and forty-five, ‘angry young men,’ often unemployed. […] In my opinion, it would be mistaken to call Maidan a lower-class protest, just as it would be to call it a middle-class protest. It is a Maidan of all disaffected people who are able to get to Kyiv.” According to a study carried out in mid-December 2013 by the Ilko Kucheriv Democratic Initiatives Foundation, every fifth activist at Maidan was a resident of Lviv, around a third had arrived from Ukraine’s central regions, every tenth activist was from the Kyiv region, and around twenty percent were from the country’s southeast.
Sixty-one (two thirds!) of the protesters killed at Maidan were from villages and small towns in Central and Western Ukraine. As political analyst Rinat Pateyev and Nikolai Protsenko, deputy editor of Ekspert Iug magazine, noted, “Among the victims, we see a large number of villagers, including young subproletarians. […] On the other hand, occupations favored by the intelligentsia are fairly well represented [in the list of the slain]: there is a programmer, a journalist, an artist, several school teachers and university lecturers, several theater people, as well as a number of students.” By “subproletarians” Pateyev and Protsenko primarily have in mind seasonal workers “who live on the money they earn abroad.” Isn’t this all fairly remote from the portrait of the “well-dressed, well-groomed and prosperous middle class” painted by Rabkor.ru’s leader writer? We should speak, rather, of the classical picture observed during revolutionary periods, when peaceful protests by students and the intelligentsia escalate into uprisings of the working class’s most disadvantaged members (who for some reason were not prevented from fighting by either liberals or hipsters).
As evidence of Anti-Maidan’s class character, Rabkor.ru’s editorialist adduces no other arguments except to point out the “short text of the declaration of the Donetsk Republic,” which “contains language about collective ownership, equality, and the public interest.” However, many observers have also noted the growth of anti-government and anti-oligarchic sentiments at Maidan. Journalist and leftist activist Igor Dmitriev quotes a manifesto issued by Maidan Self-Defense Force activists: “The new government of Ukraine, which came into office on Maidan’s shoulders, pretends it does not exist. We were not fighting for seats for Tymoshenko, Kolomoisky, Parubiy, Avakov, and their ilk. We fought so that all the country’s citizens would be its masters—each of us, not a few dozen ‘representatives.’ Maidan does not believe it has achieved the goal for which our brothers perished.”
Maidan and Anti-Maidan, which have a similar social makeup, employ the same methods, and suffer from identical nationalist diseases, look like twin brothers who have been divided and turned against each other by feuding elite clans and the intellectuals who serve them. There is absolutely no reason to force the facts, cramming them into a preconceived scheme drawn up on the basis of completely different events that have occurred in another country.
Is Russian Society Leftist?
But let’s return to Russia and see whether the “populist” scheme works here. Can we speak of a “leftist majority” that deliberately ignores protests by the petty bourgeoisie, who are protected from popular wrath by the authorities?
This belief is common within a certain section of the left, but there is no evidence at all to support this view. Poor Kagarlitsky is constantly forced to appeal to absences. For example, commenting on the outcome of the 2013 Moscow mayoral election, he declared a “victory” for the “boycott party” (that is, people who did not vote in the election), which by default is considered proof the electorate is leftist. It logically follows from this that the absence, say, of mass protests against fee-for-services medicine must testify to the triumph of neoliberal ideas within the broad masses of working people.
Sure, in today’s Russia statues of Lenin are not knocked down so often, and Kremlin mouthpieces eagerly borrow motifs from Soviet mythology. The Communist Party of the Russian Federation is still the largest opposition party (but is it leftist?), and many people see the Soviet Union as the touchstone of state and economic power. But are all these things indicators of leftism in the sense the editorialist, who considers himself a Marxist, understands it?
To get closer to answering this question, we need to ask other questions, for example, about the prevalence of self-organization and collective action in the workplace. The statistics on labor disputes in Russia, regularly published by the Center for Social and Labor Rights, are not impressive. Even less impressive are the statistics for strikes. Independent trade union organizations are negligible in terms of their numbers and their resilience, and the rare instances of successful trade union growth are more common at enterprises owned by transnational corporations, where industrial relations approximate western standards. Activists in such trade unions as the Interregional Trade Union of Autoworkers (which rejects the paternalist ideology of the country’s traditional trade union associations) are forced to resort to translated textbooks on organizing and the know-how of foreign colleagues, not to native grassroots collectivism or the remnants of the Soviet mentality.
The above applies to all other forms of voluntary associations, which currently encompass a scant number of Russians. Whereas Russian Populists of the late nineteenth century could appeal to the peasant commune and to the cooperative trade and craft associations (artels) and fellow-countrymen networks (zemliachestva) that were common among the people, the “populists” of the early twenty-first century attempt to claim that a society united by nothing except state power and the nuclear family adheres to leftist values.
The standard explanation for the failure of the Bolotnaya Square protests is that they did not feature “social demands,” meaning slogans dealing with support for the poor, availability of public services, lower prices and utility rates, and increased pensions and salaries. But such demands are part of the standard fare offered by nearly all Russian political parties and politicians, from United Russia to Prokhorov and Navalny. These demands sounded at Bolotnaya Square as well. Successfully employed by the authorities and mainstream opposition parties, this social rhetoric has, however, absolutely no effect on the masses when voiced by radical leftists, strange as it might seem. We are constantly faced with a paradox: opinion polls show that the public is permanently concerned about poverty, economic equality, unemployment, high prices, and so on, but we do not see either significant protests or the growing influence of leftist forces and trade unions. Apparently, the explanation for this phenomenon is that a significant part of the population pins its hopes not on strategies of solidarity and collective action, but on the support of strong, fatherly state power. The Kremlin links implementation of its “obligations to society” with manifestations of loyalty: this is the essence of its policy of stability.
Leftists in a Right-Wing Society
Finally, should we consider ordinary people’s nostalgic memories of the Soviet Union during the stagnation period a manifestation of “leftism,” and rejection of western lifestyles and indifference to democratic freedoms indicators of an anti-bourgeois worldview? According to the twisted logic of the “populists,” who have declared most democratic demands irrelevant to the class struggle and therefore not worthy of attention, that is the way it is. Instead of accepting the obvious fact that proletarians need more democracy and more radical democracy than the middle class, and that protests by students and the intelligentsia can pave the way to revolt by the lower classes, theorists like Kagarlitsky try to paint ordinary conservatism red.
They tacitly or openly postulate that workers can somehow acquire class consciousness under a reactionary regime without breaking with its paternalist ideology and without supporting the fight for those basic political rights that workers in the west won at the cost of a long and bloody struggle.
It is time to recognize that we live in a society far more rightist than any of the Western European countries and even the United States. What European and American right-wing radicals can imagine only in their wildest fantasies has been realized in post-Soviet Russia in an unprecedentedly brief span of time and with extraordinary completeness. The Soviet legacy (or, rather, the reactionary aspects of the Soviet social model) proved not to be an antidote to bourgeois-mindedness, but rather an extremely favorable breeding ground for a strange capitalist society that is simultaneously atomized and anti-individualist, cynical and easily manipulated, traditionalist and bereft of genuine roots. And we leftists must learn to be revolutionaries in this society, rather than its willing or unwitting apologists.
Ivan Ovsyannikov, Russian Socialist Movement
April 20, 2014