Economy in Kievan Rus’

From the tenth to thirteenth centuries Kievan Rus’ economy was largely believed to be based on agriculture. There is very little written evidence to support this, however due to the physical evidence of tools such as iron blades and plows, archeologists and historians have determined that agriculture, trade and farming held major importance in society.  However, there is still little evidence to support the theories of whether or not Kievan Rus’ was a commercial society located mainly in towns or if they were an agricultural society that used towns for marketplaces. Archeologists’ findings of the various tools and wares create a broader understanding of how this culture thrived and survived.

Due to the vast differences in climates in Kievan Rus, the use of agriculture and trade as the central part of their economy made sense. People who had settled in southern Rus’ had a greater ability to grow and plant more food, while those in the northern regions had much more difficulty as the dense forests and poor soil quality greatly inhibited agriculture production. This made it imperative for those living in these various regions to adapt and learn to use the land to ensure their success.

The use of livestock as a part of trade and survival is reflected in an earlier reading where early Kievan Rus’ laws seemed to punish and heavily fine those who had stolen or killed a person’s livestock. This clearly shows why such a high emphasis was placed on farming, agriculture, personal property and trade, as they were incredibly important to the survival of the people and the culture. For example, “And if someone plows across the border, or beyond, a border marker carved on a tree then, he is to pay the owner 12 grivnas for the offense. (Reinterpreting Russian History, pg 29)”. Laws such as these reflected the ‘self-help’ idea that ensured personal survival over the overall survival of the community. How can a community truly thrive if the laws protecting the people stem from a self-help ideology that promotes the success of one as opposed to the whole?

 

The Economy of Kievan Rus’

Much of early Russian history has been contested and debated by historians for years. Unfortunately, the information historians can glean about this civilization is confined to the sources and artifacts available. Learning about the Kievan economy is no exception to these limitations. However, a lot of information about this group can be derived from both primary sources and archeological information.

At the base of the Kievan economy was the idea of tribute. This was the driving force behind the exchanging of goods from all over the area.  A narrative written by Constantine Porphyrogenitus, a Byzantine emperor and scholar, describes how Kievan princes and their retainers would go on a tour throughout the land, collecting tribute. This process arguably formed the primitive basis for trading, as it enabled the entire population of Kievan Russia to be linked together through the goods that they exchanged. From this, the development of a North-South trade route that stretched “from the Varangians to the Greeks” (41) was established and became crucial to the survival of the Kievan state. How historians have learned this information is through the use of primary sources as well as artifacts. For example, historians know that trade was essential to the Kievan economy because many treaties that were created during this time, specifically the Russo-Byzantine treaties, had provisions dealing specifically with trade. By observing the meticulous, highly developed manner of these treaties, we can learn what was deemed important to these peoples. In addition, through studying the presence of amber in Novgorod, historians have learned that amber was brought to the city and used to create a wide array of items. There were references to the amber trade as well. For instance, in a book titled Natural History of Minerals, the author specifically mentions a testament made by one Philemon, who describes where amber was gathered in Scythia.

However, trade was not the only driving force behind the Kievan economy. Agriculture was also extremely prevalent in Kievan Russia. Similar to learning about trade, understanding the role of agriculture in this society can be done through the lens of archeology primarily, as well as through observing images, and other primary sources. For instance, historians know that agriculture was commonplace through archeology. In numerous digs, archeologists have discovered primitive plows that were used to till the land. Through the discovery of these tools, we know that agriculture was fairly sophisticated. The variety of tools discovered reveals the ability of these peoples to adapt to the various challenges they encountered, for instance with the evolvement of the Slash-and-Burn technique to light plowing. In addition, through an account depicted in a juridical document, we learn of raiders who stole plows, axes, etc. from peasants. The fact that this was mentioned specifically demonstrates the importance and commonality of these tools, and subsequently agriculture, to the Kievan economy and society.

 

The Economy of Kievan Rus’ from the 10th to the 13th century

The period between the 10th and the 13th century was a period of economic prosperity for the Rus’. This can be proven by the study of the remains of both agricultural tools and proofs of an extensive trade of Amber. The location of Rus’ was, of course, propitious to the development of the economy: the Dniepr for example offered the Rus’ a perfect trade route.

The remains of agricultural tools prove that the Rus’ had a capacity to adapt to their environment but also that they also were able to optimize their work, as seen in the North by the evolution of the technique from Slash-and-Burn to a technique based on light plowing. This uniformity could be an indication that some communication between the North and the South subsisted since it is believed that the light plow originated in the North. The augmentation of livestock-raising in the North is also believed to have played a role in the evolution of the North’s agricultural techniques. This made me wonder: Can the increase of livestock-raising be explained by farmers from the North learning this technique from the South, or is it somehow linked to the trade of Fur which we know the North practiced?

The trade of amber was also extensive in Rus’, the fact that all the amber was being processed in Novgorod could show that Novgorod was in fact the most important city in Rus’. The North, and therefore Novgorod, was naturally more protected of nomadic invasions than Kiev, which we know has been sacked numerous times. We also know that the light plow has originated in the North, which might demonstrate that the North was superior to the South in agricultural ingenuity and craftsmanship: Since finished and unfinished amber were found in Novgorod, we can assume that the amber was processed there. Finally the drop in production of amber in the 13th century might show the end of the golden age of the Kievan Rus’ since we know that this century was marked by the invasion of the Teutonic Order and more importantly the Mongols.

I remember reading in the last few years that the reason Russia was so far behind Western Europe in subsequent century was due to the Mongol invasions which had not allowed Russia to develop as freely as Western Europe did. Upon reading about the Rus’ economy I am beginning to wonder if this is not the case. Prior to the Mongol invasion, the Rus’ had everything to become a strong power in Europe, a sound economy revolving around trade, which was greatly helped by its location, military victories – which proves that the Rus’ could fight and win – and one of the biggest territories of Europe. Feel free to share your thoughts on the matter.

What we know about the economy and how

Professor. Qualls

Russia from Clans to Empire

What we know about the Rus economy and how

               There are very few States nations or kingdoms that have managed to survive soly on one form of economic subsistence. The only example that comes to mind is Venice during the enlightenment, but even then they did not have complete freedom from agriculture. The reason that this is such an important realization is that Rus during the 8th through the 15th century was no exception. Archeologists have discovered massive amounts of material both in the cities and in the country side showing that there was a very active trade network and a booming agricultural sector to support their economy.

From the records we can see that farmers living in the northern part of Rus were not excluded from this prosperity. We can see that the type of tools and the techniques that they used were by no means stagnated. For example the type of plows found were primarily light plows that were very effective at tilling the soil after a heavy plow has worked over the land. And in the south we find evidence of different farm techniques in the form of Fallow Land techniques. What is so significant about this is that the records show that this along with many other improvements started to slowly move across the land in a gentle wave. This suggests that trade and communication between famers was likely supported by steady commerce and a strong economy.

So we know that the nation of Rus had a steady interstate trade that would facilitate the needs of the farmers. We also know that there was strong international trade pushing their economy based almost exclusively on the Dnieper, especially in amber. The reason we know this is that we have found hundreds of unfinished pieces of amber and entire workshops devoted to the creation of amber jewelry. The key thing that this can tell us about the Rus economy is how dependent the trade routes were on travel through the Baltic land. We know this because in the thirteenth century the German Teutonic order started to attack and seize the Baltic region and Prussia. At the same time we notice a dramatic drop in the amount of amber found in local shops and towns. We know that the amber mines still had amber so the only logical conclusion is that the Rus had no second trade route to ship their goods and so their economy stared.

Finding the History of Childhood

The history of childhood is both a fairly undiscovered and misunderstood topic among scholarly work today. Recent research has sought to place it in it’s proper context and develop new ideas in regards to the way society typically thinks about it.

Stearns, Maynes, Mintz, and the Labels of Society

Mary Jo Maynes, Peter N. Stearns, and Steven Mintz each have written articles that portray the history of childhood in a new and important light. Maynes highlights the issue of agency and the role of childhood narratives, Stearns focuses on the specific study and origin of childhood happiness, while Mintz shows the use of childhood as a category of historical analysis. However, all three of these authors, while different, seem to show the important role of adults when researching childhood. This begs the question: do these articles tell us more about childhood or adulthood? In addition, each of these articles seems to focus on the modern model of childhood based in the United States. If a wider lens were given to each of these essays, would their assertions remain true or would they be different? What do these articles emphasize as important values in American culture? Perhaps the most interesting passage comes from Mintz’s article in which he does tie childhood (and age) into the surrounding culture, saying, “Age functions in differing ways in distinct social and cultural contexts and inevitably intersects with other categories of social organization and social difference.” In this way, Mintz suggests that society helps to create age categories, but also that age categories help to create society.

Wilson, Pascoe, and the Approach to Childhood History

A second set of articles are by Adrian Wilson and Carla Pascoe titled “The Infancy of the History of Childhood: An Appraisal of Philippe Aries” and “The History of Children in Australia: An Interdisciplinary Historiography” respectively. While Wilson focuses on the critique of a specific author and Pascoe goes into detail about the entire historiography of Australian childhood, there are three overarching ideas that are essential. Both Wilson and Pascoe assert the importance of looking at childhood through a historical lens. In addition, they emphasize the problem of generalization when piecing together a historical narrative. Thirdly, they each (and Pascoe more explicitly) imply the need for new methods of research. With these three themes, it is clear that how historians approach the history of childhood is absolutely paramount. In one of the most interesting passages, Pascoe cautions historians from romanticizing childhood, stating, “Perhaps the greatest challenge for historians of childhood is to continually strive for reflexivity.” This, along with the previous three points, raise important questions. Is it best to view the history of childhood through a distant and removed perspective, or is it best to view it in a more empathetic closer perspective? Also, are there broad generalities about childhood in history that can be made without ignoring other important factors? These questions are just a few that face childhood historians today, and remain to be answered as this new field continues to grow and expand.

Davin, Rhodes, and Researching Childhood Experiences

Maxine Rhodes and Anna Davin are two historians that have written about the wide variety of approaches to childhood study. In her article, “Approaching the History of Childhood: Frameworks for Local Research”, Maxine Rhodes expresses the changing direction that recent scholarly work has taken. She states, “the history of childhood is not now confined to issues surrounding the transformation of the child from worker to scholar or the nature of child-parent relations but seeks to examine the multiplicity of experiences for children in the past.” This insightful point builds on several key elements expressed in both Rhodes and Davin’s articles. The first idea is the importance and need for more local research on the subject. Also, as Davin points out, historians must be creative when looking for meaningful sources in regards to childhood experiences. Finally, they each also emphasize the need for historians to be more aware of the complexity of childhood experiences. As a result, we must ask ourselves a few key questions. What sources can be used to tell more accurately the lived experiences of children throughout history? Also, can local research reveal any larger themes among children from a particular era and location?

What is Enlightenment?

Being called enlightened alludes to the belief that someone is more knowledgeable about a topic than the majority of the community. This process is brought about when one begins to think for himself, therefore looking beyond how society sees things in order to create new thoughts and assumptions about how something is and what it might be/become. Immanuel Kant, the great German philosopher, defined Enlightenment as “man’s release from his self-incurred tutelage”. In this statement he expresses Enlightenment as thinking outside of the box in order to broaden ones mind and break away from the societal norms that they had been learning under since their birth. We understand that the process of enlightenment is necessary to progress in the global environment; I contend that Enlightenment has been an ongoing process that has been in motion since the dawn of man. How else (besides lucky discoveries) did people invent things without thinking “how can I make this tool better?”, and, at the root of it, isn’t that question the base of Enlightenment? Therefore, I believe, at its most basic point Enlightenment is the drive for a society to break out of its shell in search for methods that make the population’s lives easier by discovering new and improved tools and processes of getting things done.

What is Enlightenment?

Kant defines enlightenment as “man’s release from self-incurred tutelage” with tutelage being “man’s inability to make use of his understanding without direction from another.” More than anything, enlightenment is a state of mind. It requires the privilege to think freely and the mental acuity to take advantage of this acuity. Enlightenment comes solely from within and cannot be attained through the assistance of periphery sources. While it necessitates the ability to think critically and analytically for oneself, enlightenment only occurs when one makes full and total use of this ability. Once enlightenment is achieved, the enlightened individual experiences an objective awareness of his surroundings. He experiences a greater understanding of the natural or artificial constraints that had once restricted him, which can be a powerful asset.

What is Enlightenment?

Enlightenment is the abandonment of tutelage; the active seeking out of knowledge, freedom of thought, and the answers to earthly, religious, and spiritual queries. It is a process, not a state of being; to be truly and fully enlightened is a state of being that is unattainable. Enlightenment is particularly important in the presence of monarchs and despots who may restrict certain freedoms of their subjects. It is essential that the subjects of a monarchy question and argue in favor of freedom of thought, and not blindly obey in the face of an unjust and unenlightened tyrant. Kant argues that many people are unable or unwilling to seek enlightenment due to their self-incurred tutelage. He says that “a man may postpone enlightenment in what he ought to know, but to renounce it for posterity is to injure and trample on the rights of mankind.”

What is Enlightenment?

According to Immanual Kant enlightenment is defined as “man’s release from his self-incurred tutelage.” Kant argues that a large majority of the population cannot experience enlightenment because of laziness and cowardice. “Have courage to use your reason” is the quote that is used which best describes what Kant was saying the challenges are. Kant is very critical of man saying that it is extremely difficult for them to reach enlightenment. What’s interesting is that he is saying all of this during his time, which would lead to an interesting discussion trying to determine if Kant thinks anyone can achieve enlightenment in today’s culture?

What is enlightenment?

Enlightenment is the ability to think for yourself instead of being guided by a ruler. It takes courage to step out from complacence and into enlightenment. According to Kant, certain political ramifications are necessary to achieve this. Public use of reason must not be restricted while private use of reason must be restricted. Therefore the people should question why they do what they do, but not necessarily change it. In fact, if changing it would overthrow the government, that is not enlightenment. Overthrowing the current rule leads right back into the chaos of anarchy. However, by thinking for themselves, then suggesting changes in a civil manner, people can better themselves and society thus achieving enlightenment. Kant insists that the leader must say, “Argue as much as you will, and about what you will, but obey!” I believe there is a very fine line between having order and suppressing thought. As long as Kant only wishes to prevent riots, his belief that people must obey is justified. If to obey means to never question the monarch, that cannot be enlightenment. Frederick II ruled Prussia to his people’s and his own enlightenment by encouraging religious tolerance and open thought in general. He lead by example. His enlightenment allowed and even encouraged others to achieve the same. The enlightenment of the people is partly dependent on the on the government.