Eurasianism

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This article is about the political movement. For the ethnic group, see Eurasian (mixed ancestry).
Orthographic projection of Greater Russia / Eurasia and near abroad
Dark redwood and maroon: the Soviet Union in 1945
(Maroon for Soviet territories never part of the Russian Empire: Tuva bordering Mongolia, Königsberg region turned Kaliningrad enclave, and Zakarpattia, Lviv, Stanislav, and Ternopil regions in west Ukraine)
Cornell red: additional territory from the Russian Empire (Finland and Congress Poland)
Red (RGB): maximum extent of the Soviet near abroad, in 1955 (Warsaw Pact, Mongolia, and North Korea)
Imperial red: maximum extent of the Russian Empire's sphere of influence after the sale of Alaska, in 1867

Eurasianism (Russian: Евразийство, Yevraziystvo) is a political movement in Russia, formerly within the primarily Russian émigré community,[citation needed] that is focused on the geopolitical concept of Eurasia.

Early 20th century[edit]

The greatest extension of the Russian Empire (dark green) and its spheres of influence (light green)

Eurasianism is a political movement that has its origins in the Russian émigré community in the 1920s. The movement posited that Russian civilization does not belong in the "European" category (somewhat borrowing from Slavophile ideas of Konstantin Leontyev), and that the October Revolution of the Bolsheviks was a necessary reaction to the rapid modernization of Russian society. The Eurasianists believed that the Soviet regime was capable of evolving into a new national, non-European Orthodox Christian government, shedding the initial mask of proletarian internationalism and militant atheism (which the Eurasianists were strongly opposed to).

The Eurasianists criticized the anti-Bolshevik activities of organizations such as ROVS, believing that the émigré community's energies would be better focused on preparing for this hoped for process of evolution. In turn, their opponents among the emigres argued that the Eurasianists were calling for a compromise with and even support of the Soviet regime, while justifying its ruthless policies (such as the persecution of the Russian Orthodox Church) as mere "transitory problems" that were inevitable results of the revolutionary process.

The key leaders of the Eurasianists were Prince Nikolai Trubetzkoy, P.N. Savitsky, P.P. Suvchinskiy, D. S. Mirsky, K. Čcheidze, P. Arapov, and S. Efron. Philosopher Georges Florovsky was initially a supporter, but backed out of the organization claiming it "raises the right questions", but "poses the wrong answers". A significant influence of the doctrine of the Eurasianists can be found in Nikolai Berdyaev's essay "The Sources and Meaning of Russian Communism".

Several organizations similar in spirit to the Eurasianists sprung up in the emigre community at around the same time, such as the pro-Monarchist Mladorossi and the Smenovekhovtsi.

Several members of the Eurasianists were affected by the Soviet provocational TREST operation, which had set up a fake meeting of Eurasianists in Russia that was attended by the Eurasianist leader P.N. Savitsky in 1926 (an earlier series of trips were also made two years earlier by Eurasianist member P. Arapov). The uncovering of the TREST as a Soviet provocation caused a serious morale blow to the Eurasianists and discredited their public image. By 1929, the Eurasianists had ceased publishing their periodical and had faded quickly from the Russian émigré community.

Late 20th century[edit]

Eurasian world for eurasianist political movement

The ideology of the movement was partially incorporated into a new movement of the same name after the fall of the Soviet Union, when the Eurasia Party was founded by Aleksandr Dugin.

Neo-Eurasianism[edit]

Former Warsaw Pact countries

Neo-Eurasianism (Russian: неоевразийство) is a Russian school of thought, popularized in Russia during the years leading up to and following the collapse of the Soviet Union, that considers Russia to be culturally closer to Asia than to Western Europe.

The school takes its inspiration from the Eurasianists of the 1920s, notably Prince Nikolai Trubetzkoy and P.N. Savitsky. Lev Gumilev is often cited as the founder of the Neo-Eurasianist movement, and he was quoted as saying that "I am the last of the Eurasianists."[1]

At the same time, major differences have been noted between Gumilev's work and those of the original Eurasianists.[1] Gumilev's work is controversial for its scientific methodology (the use of his own conception of ethnogenesis and the notion of "passionarity" of ethnoses). At any rate, Gumilev's work has been a source of inspiration for the Neo-Eurasianist authors, the most prolific of whom is Aleksandr Dugin.[citation needed]

Gumilev's contribution to Neo-Eurasianism lies in the conclusions he reaches from applying his theory of ethnogenesis: that the Mongol occupation of 1240–1480 AD (known as the "Mongol yoke") had shielded the emergent Russian ethnos from the aggressive neighbor to the West, allowing it to gain time to achieve maturity. The idea of Eurasianism contrasts with Konstantin Leontyev's Byzantism, which is similar in its rejection of the West, but identifies with the Byzantine Empire rather than with Central Asian tribal culture.[citation needed]

Dugin's version of Eurasianism is a combination of four points from communism, Nazism, ecologism and traditionalism. While Communism's opposition to free enterprise was adopted, the Marxist commitment to technological progress was dropped to appeal to Luddites and other anti-technology environmentalists opposing industrialism and modernity. Traditionalism was derived to surpressing free thought. Most of it comes from Nazism. The end result is what Russia needs, according to the author himself, a consistent fascist fascism, and Vladimir Putin's war in Ukraine shows his regime adopts such ideology.[2]

Turkey[edit]

Distribution of the Turkic peoples in Eurasia.

Since the late 1990s, Eurasianism has gained some following in Turkey among nationalist (ulusalcı (tr)) circles. The most prominent figure who is associated with Dugin is Doğu Perinçek, the leader of the Workers' Party.[3] Some analysts of modern Turkish politics have suggested that the ultra-nationalist and secular elite that are also affiliated with the members of the Turkish military, who have come under close scrutiny with the Ergenekon coup case, have close ideological and political ties to the Eurasianists.[4]

In Literature[edit]

In the future time depicted in George Orwell's novel "Nineteen Eighty Four", the Soviet Union has mutated into Eurasia, one of the three super-states dominating the world.

Similarly, Robert Heinlein in the story "Solution Unsatisfactory" depicted a future in which the Soviet Union would be transformed into "The Eurasian Union".

See also[edit]

Literature[edit]

Notes[edit]

  1. ^ a b Laruelle, Marlène "Histoire d'une usurpation intellectuelle: Gumilev, 'le dernier des eurasistes'? (analyse des oppositions entre L.N. Gumilev et P.N. Savickij" in Sergei Panarin (ed.) Eurasia: People & Myths, Moscow, Natalis Press, 1993 (Russian lang.)
  2. ^ Bendle, Mervin F. (2014-09-03). "Putin's Rasputin". Quadrant.org.au. Quadrant Online. Retrieved 2016-09-12. 
  3. ^ Mehmet Ulusoy: “Rusya, Dugin ve‚ Türkiye’nin Avrasyacılık stratejisi” Aydınlık Dec. 5 2004, pp. 10-16
  4. ^ [1] Emre Uslu: Turkish military: a source of anti-Americanism in Turkey. Today's Zaman, July 31, 2011.

External links[edit]